Woman in the Nineteenth Century

“Man no longer paints his proper nature in some form, and says, ‘Prometheus had it; it is God-like,’ but ‘Man must have it; it is human.’”

This sentence marks a turning point in Fuller’s argument about human potential. Fuller emphasizes that humanity’s highest ideals, once reserved for mythological or divine figures like Prometheus, are now understood as achievable by ordinary humans. This shift underscores the idea that both men and women can reach their full, divinely inspired potential. Fuller uses this remark to challenge traditional views of greatness, urging her audience to see such ideals as inherent in human nature, not distant and unreachable.

“The tree cannot come to flower till its root be free from the cankering worm, and its whole growth open to air and light.”

Fuller uses figurative language to convey the need for societal and individual growth. The metaphor of a tree whose roots must be free from a “cankering worm” illustrates that true progress and flourishing are impossible when corruption, ignorance, or oppression still exist at the foundation. The imagery of the tree being “open to air and light” emphasizes the necessity of freedom and enlightenment for growth. The metaphor aligns with her broader message that humanity, like the tree, can only reach its full potential when liberated from the constraints that stifle development.

“[S]till it is not in vain that the verbal statement has been made, ‘All men are born free and equal.’ There it stands, a golden certainty wherewith to encourage the good, to shame the bad.”

This excerpt highlights the contrast between America’s foundational ideals and its societal failures, underscoring The Hypocrisy of Freedom in America. Fuller points out that while the statement “All men are born free and equal” is often not upheld in practice, its mere existence serves as a moral compass. The phrase “golden certainty” emphasizes its unassailable truth, standing as both a source of hope for those striving for justice and a reproach to those who perpetuate inequality. Fuller uses this idea to critique the nation’s hypocrisy while maintaining faith that such ideals will eventually lead to meaningful change.

“Their encomiums, indeed, are always, in some sense, mortifying; they show too much surprise. ‘Can this be you?’ he cries to the transfigured Cinderella; ‘well, I should have never thought it, but I am very glad. We will tell everyone that you have ‘surpassed your sex.’”

Fuller critiques the patronizing way in which men praise women’s achievements. The surprise and disbelief that accompanies men’s praise reveal their low expectations of women, reinforcing gender stereotypes rather than celebrating genuine progress. By referencing Cinderella, Fuller emphasizes how society views women’s successes as exceptional rather than acknowledging their innate potential. This attitude diminishes the accomplishments of women, framing them as deviations from the norm rather than the rightful expressions of their abilities.

“Plants of great vigor will almost always struggle to blossom, despite impediments. But there should be encouragement, and a free genial atmosphere for those of more timid sort, fair play for each in its own kind.”

Repeated nature metaphors reflect Fuller’s Transcendentalist beliefs. By likening individuals, particularly women, to plants, she emphasizes the organic potential for growth inherent in all people. This aligns with the Transcendentalist idea that every person has the capacity for self-realization and spiritual growth when provided with the right environment. The metaphor of a “free genial atmosphere” calls for societal change, advocating for a world where women receive the same opportunities for intellectual and personal development as men. By rooting her argument in natural processes, Fuller suggests that equality is not only a social necessity but a natural one, as all living things—whether people or plants—require proper conditions to reach their full potential.

“The circle breathes the music of heavenly order. Male and female heads are distinct in expression, but equal in beauty, strength and calmness.”

This excerpt captures Fuller’s vision of gender equality, using symbolic imagery of a zodiac with paired male and female busts. The “heavenly order” she describes reflects the Transcendentalist belief in a divine harmony that transcends societal constructs of inequality. By stating that the male and female figures are “distinct” but “equal,” Fuller emphasizes that gender differences do not imply hierarchy but rather a complementary relationship where each gender has its unique but equal role in the larger cosmic order. This imagery aligns with Fuller’s broader argument that true equality does not mean identical roles for men and women but rather mutual respect and recognition of their individual strengths.

“The rude man, just disengaged from the sod, the Adam, accuses Woman to his God, and records her disgrace to their posterity.”

Fuller critiques early religious narratives that cast women as the source of sin and disgrace, specifically referencing the story of Adam and Eve. She points out that from the beginning, men have used religion to place blame on women, creating a legacy of female subordination and shame. Fuller’s analysis challenges her audience to rethink these foundational stories and recognize how they have been used to justify the subjugation of women.

“It is not the transient breath of poetic incense that women want; each can receive that from a lover. It is not life-long sway; it needs but to become a coquette, a shrew, or a good cook, to be sure of that.”

Fuller employs a sarcastic tone to criticize the superficial forms of power women have been allowed to hold in male-dominated societies. By sarcastically stating that women need to be a “coquette,” a “shrew,” or a “good cook” to gain control, she highlights the absurdity of the limited roles available to them. Her tone mocks the idea that these traditional roles provide true empowerment, emphasizing how shallow and demeaning such forms of influence are. In doing so, she reinforces her argument that women deserve more than superficial power; they deserve true intellectual and moral freedom.

“It is idle to speak with contempt of the nations where polygamy is an institution, or seraglios a custom, while practices far more debasing, well-nigh fill, every city and every town, and so far as union of one with one is believed to be the only pure form of marriage, a great majority of societies and individuals are still doubtful whether the earthly bond must be a meeting of souls, or only supposes a contract of convenience and utility.”

Fuller points out the hypocrisy of condemning other cultures for their treatment of women while ignoring how Western society also objectifies, exploits, and oppresses women. She emphasizes that societal norms like forced or convenience-based marriages can be just as harmful as more overt forms of subjugation. This sets the tone for her argument that marriage should be based on equality and genuine connection rather than societal expectations or economic convenience.

“It was love for a pure object, for a steadfast woman, one of those who, the Italian said, could make the stair to Heaven.”

This statement uses a metaphor to describe the transformative power of love and its potential to elevate both men and women to a higher moral and spiritual state. By likening the steadfast woman to a “stair to Heaven,” Fuller evokes the idea that women, through their strength, purity, and moral integrity, can guide men toward greater personal and spiritual growth. The metaphor highlights Fuller’s belief in the deep influence women can have when relationships are based on mutual respect and admiration. It also reinforces Moral and Spiritual Progress Through Individual Growth, suggesting that true companionship leads to higher levels of personal development for both partners.

“Those who would reform the world must show that they do not speak in the heat of wild impulse; their lives must be unstained by passionate error; they must be severe lawgivers to themselves.”

Fuller suggests that moral integrity, self-discipline, and thoughtful reflection are essential qualities for those who wish to lead social change, especially in the context of women’s rights and the reformation of marriage. The phrase “severe lawgivers to themselves” conveys the idea that reformers must hold themselves to the highest ethical standards, implying that only through personal moral excellence can societal change be achieved. Fuller’s call for reformers to avoid “passionate error” also implies a critique of those who act hastily or recklessly, arguing that true progress must be grounded in reason, wisdom, and self-control.

“Do thou, O greatest Jove! Grant me to appear a husband worthy of Panthea, a friend worthy of Cyrus, who has done us so much honour.”

Abradatus’s prayer reveals his deep sense of honor and responsibility, not only as a warrior but also as a husband. He desires to be “worthy” of Panthea and Cyrus, placing his roles as partner and ally on equal footing. This reflects Fuller’s ideal of marriage as a partnership rooted in mutual respect and shared purpose, transcending mere social roles.

“Women have taken possession of so many provinces for which men had pronounced them unfit, that, though these still declare there are some inaccessible to them, it is difficult to say just where they must stop.”

This quote emphasizes Fuller’s point about the progress women have made in fields traditionally dominated by men. Despite continued resistance, women push the boundaries of what they can achieve further, challenging societal expectations of gender roles. This highlights the ongoing struggle for gender equality, particularly in intellectual and creative pursuits.

“They should be fit for such companionship, and we have mentioned, with satisfaction, instances where it has been established. Earth knows no fairer, holier relation than that of a mother. It is one which, rightly understood, must both promote and require the highest attainments.”

Fuller addresses the importance of motherhood but within the larger context of women’s intellectual and personal development. She values motherhood but insists it should not define a woman’s worth. Instead, she advocates for women to have opportunities for intellectual and spiritual growth, regardless of their roles as mothers or companions to men.

“But if these abuse, and none make the best of their vocation, yet it has not failed to produce some good results. It has been seen by others, if not by themselves, that being, likely to be left alone, need to be fortified and furnished within themselves.”

Fuller defends the “old maid” and the value of self-reliance. Even if society ridicules or misunderstands unmarried women, she argues that they can lead meaningful lives by focusing on inner growth and self-sufficiency, contributing to society in non-traditional ways.

“But they have time to think, and no traditions chain them, and few conventionalities, compares with what must be met in other nations.”

This remark underscores Fuller’s belief that women in America, compared to their counterparts in other countries, have more freedom of thought and fewer social restrictions. This relative freedom is an opportunity for women to reflect on their place in society and challenge traditional roles. It suggests that with time and space to think, women can awaken to new possibilities and embrace intellectual and spiritual growth.

“Women who speak in public, if they have moral power […] invariably subdue the prejudices of their hearers, and excite an interest proportionate to the aversion with which it had been the purpose to regard them.”

Making examples of women who speak in public, Fuller argues women have the power to change opinions and break down prejudices. This reinforces her argument that women possess not only intellectual but also moral authority. The contrast between initial aversion and ultimate respect for these women highlights the transformative power of truth and moral conviction when expressed by women.

“Kinmont, all whose thoughts tended toward the establishment of the reign of love and peace, thought that the inevitable means of this would be an increased predominance given to the idea of Woman.”

Here, Fuller refers to Kinmont’s belief that the rise of love and peace in society depends on the greater prominence of women’s roles and ideals. This connects with Fuller’s broader notion of the feminine being linked to harmony, nurturing, and moral strength. The “idea of Woman” represents more than a social role—it’s a philosophical force capable of transforming society toward more compassionate values.

“Union is only possible to those who are units. To be fit for relations in time, souls, whether of man or woman, must be able to do without them in the spirit!”

Fuller highlights the importance of self-sufficiency in personal growth. True union, whether in relationships or society, can only occur when individuals are complete in themselves. This idea ties to her broader message that women should cultivate independence and inner strength rather than relying on men for guidance or validation, ultimately becoming “units” that can contribute meaningfully to relationships and society.

“It is therefore that I would have Woman lay aside all thought, such as she habitually cherishes, of being taught and led by men.”

Fuller explicitly challenges the idea that women should be subservient to male authority. She calls for a rejection of traditional gender roles, urging women to reclaim their intellectual and spiritual independence and highlighting Gender Equality and Human Potential. This idea emphasizes the importance of women discovering their paths and becoming self-taught, driven by their inner wisdom rather than external, male-driven influences.

“I ask of thee, whose cheek has not forgotten its blush nor thy heart its lark-like hopes, if he whom thou mayest hope the Father will send thee, as the companion of life’s toils and joys, is not to thy thought pure?”

Fuller appeals to the ideal of purity and integrity in men, urging young women to seek partners who embody these values. The quote highlights Fuller’s belief that true love is grounded in mutual respect, honesty, and moral integrity. It reflects her ideal of marriage as a sacred union of souls, contrasting with the societal norm of men being excused for immoral behavior.

“They begin to ask whether virtue is not possible, perhaps necessary, to man as well as to woman. They begin to fear that the perdition of a woman must involve that of a man.”

Society, Fuller asserts, must hold men to the same moral standards as women. This remark challenges the idea that women should bear the sole responsibility for upholding virtue while men are excused for their vices. Fuller suggests that the moral degradation of women is inevitably linked to that of men, emphasizing the interconnectedness of their fates in society’s ethical structure.

“The lot of woman is sad. She is constituted to expect and need a happiness that cannot exist on earth. She must stifle such aspirations within her secret heart, and fit herself, as well as she can, for a life of resignations and consolations.”

Fuller expresses the deep-seated societal expectation for women to suppress their natural desires for fulfillment and happiness. She critiques the pervasive resignation women are forced into, suggesting that a life shaped around duty and consolation rather than personal growth or joy stifles their potential.