The Education of Women
Daniel Defoe
I HAVE often thought of it as one of the most barbarous customs in the world, considering us as a civilized and a Christian country, that we deny the advantages of learning to women. We reproach the sex every day with folly and impertinence; while I am confident, had they the advantages of education equal to us, they would be guilty of less than ourselves.
1
One would wonder, indeed, how it should happen that women are conversible at all; since they are only beholden to natural parts, for all their knowledge. Their youth is spent to teach them to stitch and sew or make baubles. They are taught to read, indeed, and perhaps to write their names, or so; and that is the height of a woman’s education. And I would but ask any who slight the sex for their understanding, what is a man (a gentleman, I mean) good for, that is taught no more? I need not give instances, or examine the character of a gentleman, with a good estate, or a good family, and with tolerable parts; and examine what figure he makes for want of education.
2
The soul is placed in the body like a rough diamond; and must be polished, or the lustre of it will never appear. And ’tis manifest, that as the rational soul distinguishes us from brutes; so education carries on the distinction, and makes some less brutish than others. This is too evident to need any demonstration. But why then should women be denied the benefit of instruction? If knowledge and understanding had been useless additions to the sex, GOD Almighty would never have given them capacities; for he made nothing needless. Besides, I would ask such, What they can see in ignorance, that they should think it a necessary ornament to a woman? or how much worse is a wise woman than a fool? or what has the woman done to forfeit the privilege of being taught? Does she plague us with her pride and impertinence? Why did we not let her learn, that she might have had more wit? Shall we upbraid women with folly, when ’tis only the error of this inhuman custom, that hindered them from being made wiser?
3
The capacities of women are supposed to be greater, and their senses quicker than those of the men; and what they might be capable of being bred to, is plain from some instances of female wit, which this age is not without. Which upbraids us with Injustice, and looks as if we denied women the advantages of education, for fear they should vie with the men in their improvements…
4
5
To such whose genius would lead them to it, I would deny no sort of learning; but the chief thing, in general, is to cultivate the understandings of the sex, that they may be capable of all sorts of conversation; that their parts and judgements being improved, they may be as profitable in their conversation as they are pleasant.
6
Women, in my observation, have little or no difference in them, but as they are or are not distinguished by education. Tempers, indeed, may in some degree influence them, but the main distinguishing part is their Breeding.
7
The whole sex are generally quick and sharp. I believe, I may be allowed to say, generally so: for you rarely see them lumpish and heavy, when they are children; as boys will often be. If a woman be well bred, and taught the proper management of her natural wit, she proves generally very sensible and retentive.
8
And, without partiality, a woman of sense and manners is the finest and most delicate part of GOD’s Creation, the glory of Her Maker, and the great instance of His singular regard to man, His darling creature: to whom He gave the best gift either GOD could bestow or man receive. And ’tis the sordidest piece of folly and ingratitude in the world, to withhold from the sex the due lustre which the advantages of education gives to the natural beauty of their minds.
9
A woman well bred and well taught, furnished with the additional accomplishments of knowledge and behaviour, is a creature without comparison. Her society is the emblem of sublimer enjoyments, her person is angelic, and her conversation heavenly. She is all softness and sweetness, peace, love, wit, and delight. She is every way suitable to the sublimest wish, and the man that has such a one to his portion, has nothing to do but to rejoice in her, and be thankful.
10
On the other hand, Suppose her to be the very same woman, and rob her of the benefit of education, and it follows—
If her temper be good, want of education makes her soft and easy.
Her wit, for want of teaching, makes her impertinent and talkative.
Her knowledge, for want of judgement and experience, makes her fanciful and whimsical.
If her temper be bad, want of breeding makes her worse; and she grows haughty, insolent, and loud.
If she be passionate, want of manners makes her a termagant and a scold, which is much at one with Lunatic.
If she be proud, want of discretion (which still is breeding) makes her conceited, fantastic, and ridiculous.
And from these she degenerates to be turbulent, clamorous, noisy, nasty, the devil!…
11
The great distinguishing difference, which is seen in the world between men and women, is in their education; and this is manifested by comparing it with the difference between one man or woman, and another.
12
And herein it is that I take upon me to make such a bold assertion, That all the world are mistaken in their practice about women. For I cannot think that GOD Almighty ever made them so delicate, so glorious creatures; and furnished them with such charms, so agreeable and so delightful to mankind; with souls capable of the same accomplishments with men: and all, to be only Stewards of our Houses, Cooks, and Slaves.
13
Not that I am for exalting the female government in the least: but, in short, I would have men take women for companions, and educate them to be fit for it. A woman of sense and breeding will scorn as much to encroach upon the prerogative of man, as a man of sense will scorn to oppress the weakness of the woman. But if the women’s souls were refined and improved by teaching, that word would be lost. To say, the weakness of the sex, as to judgment, would be nonsense; for ignorance and folly would be no more to be found among women than men.
14
I remember a passage, which I heard from a very fine woman. She had wit and capacity enough, an extraordinary shape and face, and a great fortune: but had been cloistered up all her time; and for fear of being stolen, had not had the liberty of being taught the common necessary knowledge of women’s affairs. And when she came to converse in the world, her natural wit made her so sensible of the want of education, that she gave this short reflection on herself: “I am ashamed to talk with my very maids,” says she, “for I don’t know when they do right or wrong. I had more need go to school, than be married.”
15
16. I need not enlarge on the loss the defect of education is to the sex; nor argue the benefit of the contrary practice. ’Tis a thing will be more easily granted than remedied. This chapter is but an Essay at the thing: and I refer the Practice to those Happy Days (if ever they shall be) when men shall be wise enough to mend it.
On the Education of Women
Clare O’Brien. Western Civilization II
Daniel Defoe, On the Education of Women, 1719
In the late 17th century, the idea that women should be educated and had the capacity to reason was proposed.[1] However, it wasn’t until 1740 that this position was seriously discussed and debated in the time of the Enlightenment.[2] (On) the Education of Women, written by Daniel Defoe was a work that came out in 1719, right in between the shift from the undercurrent of the idea of the education of women in society to serious consideration of it which would challenge social norms.[3] Because of this timing, (On) the Education of Women contains a merging of traditional and radical views toward the subject of women. While the Enlightenment ideal that women should be educated is argued within Defoe’s work, his logic for this is based on established values, that women are entitled to advantages of learning by God and this education would benefit women, not as an individual, but as a companion to men.
Defoe rationalizes that women should be allowed an education because God has created them with the capacity to learn.[4] It is rationalized that since God “made nothing needless,” women should be allowed to expand their knowledge and understanding which was given to them by God.[5] Christianity is linked with civilization, and the denying of education to women is considered “barbarous,” and uncivilized[6]. Therefore, it goes against Christianity, which Defoe condemns. Furthermore, an uneducated woman is compared to a devil, the antithesis to God.[7] This image connects education with Christianity and ignorance as an evil thing. Rationalizing this idea in terms of God reflects a traditional view of creation and religion. However, during the enlightenment, the question of whether God even exists was highly debated.[8] Defoe fuses the radical idea of the education of women with that of a traditional world view of religion in his work.
It is argued that women should be educated so that they can be pleasant, agreeable, and a companion to men, not to benefit themselves as individuals. Many of the areas suggested by Defoe in which women should be schooled are those that would enhance them as social beings. These include music and dancing, languages, graces of speech, and “history to understand the world and known and judge things when they hear of them.”[9] These subjects would create a lady that is a “soft and sweet” accessory to display in society at the side of a man as opposed to a person in their own right.[10] Defoe supports this by describing a woman as “the best gift either God could bestow or man to receive.”[11] Once again, the idea of God is referenced, but also in context to man. To say that a woman is a gift to men rationalizes the idea that they are not their own people but assets and to say they are from God justifies this position. Defoe plainly states that women should be educated to be a fit companion for men, however he does offer that he doesn’t believe they should be “Stewards, Cooks, and Slaves.”[12]
His position can be interpreted that women should be educated and not regarded as housemaids, but they are still subordinate to the men which they accompany and this position is reinforced by God. Defoe’s work incorporates established ideas about women in society, but combines them with new ideas that serve as a preface for what is to come in the Enlightenment in terms of the roles of women. [13]
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Today in labor history: Daniel Defoe pilloried for defending dissent