The result foreshadowed the prospect of many more such vindications for the worldview of movement conservatives like Mr. Barr in years to come.
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But in light of recent events, the public is unlikely to be satisfied with a prison agency's pronouncements that everything is fine or trust the vindications of staff members accused of abusive behavior.
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While such an idea may not seem revolutionary to 21st-century readers, its implications were revolutionary during the 18th century. For example, it implied that both men and women—not just women—should be modestWollstonecraft, Vindications, 102 and 252. and respect the sanctity of marriage.Wollstonecraft, Vindications, 274.
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And like the rich, women's "softness" has "debased mankind".Wollstonecraft, Vindications, 165; Taylor, 159–61; Sapiro, 124–26.
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Daly, Erin. 2012, "Ecuadorian Exemplar: The First Ever Vindications of Constitutional Rights", Review of European Community & International Environmental Law 21(1): 63-66.
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For example, after excerpting a long passage from Emile (1762), Wollstonecraft pithily states, "I shall make no other comments on this ingenious passage, than just to observe, that it is the philosophy of lasciviousness."Wollstonecraft, Vindications, 162. A mere page later, after indicting Rousseau's plan for female education, she writes "I must relieve myself by drawing another picture."Wollstonecraft, Vindications, 163.
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Mead wrote, with Whitehead and others, several vindications of "the people called Quakers". One of these was delivered to the House of Lords, 21 February 1701.
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She attributes the problem of uneducated women to men and "a false system of education, gathered from the books written on this subject by men who [consider] females rather as women than human creatures".Wollstonecraft, Vindications, 109. Women are capable of rationality; it only appears that they are not, because men have refused to educate them and encouraged them to be frivolous (Wollstonecraft describes silly women as "spaniels" and "toys"Wollstonecraft, Vindications, 144.).Kelly, 124–26; Taylor, 234–37; Sapiro, 129–30.
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What she does claim is that men and women are equal in the eyes of God. However, such claims of equality stand in contrast to her statements respecting the superiority of masculine strength and valour.Wollstonecraft, Vindications, 110.
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Using Burke's own architectural language, she asks, "why was it a duty to repair an ancient castle, built in barbarous ages, of Gothic materials?"Wollstonecraft, Vindications, 75. She also notes, pointedly, that Burke's philosophy condones slavery:Sapiro, 209; Kelly, 92.
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Talleyrand, "Rapport > sur l'instruction publique", reprinted in Vindications, 394–95. Olympe de Gouges Wollstonecraft dedicated the Rights of Woman to Talleyrand: "Having read with great pleasure a pamphlet which you have lately published, I dedicate this volume to you; to induce you to reconsider the subject, and maturely weigh what I have advanced respecting the rights of woman and national education."Wollstonecraft, Vindications, 101. At the end of 1791, French feminist Olympe de Gouges had published her Declaration of the Rights of Woman and of the Female Citizen, and the question of women's rights became central to political debates in both France and Britain.
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The full work would almost certainly have been the definitive study of the music of the Ring. A collection of Cooke's essays and talks was also published after his death as Vindications. Cooke's archive is held at Cambridge University Library (CUL MS Cooke & MS Add 10045).
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Goodman's frank vindications and outsider credentials resonated with the young. Throughout the sixties, Goodman would direct his work towards them. Goodman became known as "the philosopher of the New Left". While he continued to write for "little magazines", Goodman now reached mainstream audiences and began to make money.
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She argued this point in her own conduct book, Thoughts on the Education of Daughters (1787), in her children's book, Original Stories from Real Life (1788), as well as in the Rights of Woman.Wollstonecraft, Vindications, 169ff; Kelly, 123; Taylor, 14–15; Sapiro, 27–28; 243–44. Stating in her preface that "my main argument is built on this simple principle, that if [woman] be not prepared by education to become the companion of man, she will stop the progress of knowledge and virtue; for truth must be common to all", Wollstonecraft contends that society will degenerate without educated women, particularly because mothers are the primary educators of young children.Wollstonecraft, Vindications, 102; Sapiro, 154–55.
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One of Wollstonecraft's most scathing critiques in the Rights of Woman is of false and excessive sensibility, particularly in women. She argues that women who succumb to sensibility are "blown about by every momentary gust of feeling" and because they are "the prey of their senses" they cannot think rationally.Wollstonecraft, Vindications, 177.
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Direitos das mulheres e injustiça dos homens. Floresta published many books and newspaper articles. Her first book, Direitos das mulheres e injustiça dos homens, published in 1832, is accredited with being a pioneer publication in Brazil on women's rights, especially dealing with education and work. This book was inspired by English feminist Mary Wollstonecraft’s book, Vindications of the Rights of Woman.
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His conduct brought about a visitation of the college by George Morley, bishop of Winchester, whom he treated with discourtesy. Pierce endeavoured to justify his action'A true Account of the Proceedings, and of the Grounds of the Proceedings' against Yerbury, who vindicated his own conduct in a manuscript defence. Two vindications of Pierce appeared in the guise of lampoons, viz., 'Dr.
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For instance, rather than unequivocally stating that men and women are equal, Wollstonecraft contends that men and women are equal in the eyes of God, which means that they are both subject to the same moral law.See, for example, Wollstonecraft, Vindications, 126, 146; Taylor, 105–106; 118–20. For Wollstonecraft, men and women are equal in the most important areas of life.
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Business of various kinds, they might likewise pursue."Wollstonecraft, Vindications, 286; see also Kelly, 125–24; Taylor, 14–15. For Wollstonecraft, "the most perfect education" is "an exercise of the understanding as is best calculated to strengthen the body and form the heart. Or, in other words, to enable the individual to attach such habits of virtue as will render it independent.
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I speak > collectively of the whole sex; but I see not the shadow of a reason to > conclude that their virtues should differ in respect to their nature. In > fact, how can they, if virtue has only one eternal standard? I must > therefore, if I reason consequentially, as strenuously maintain that they > have the same simple direction, as that there is a God.Wollstonecraft, > Vindications, 135.
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She argues for rationality, pointing out that Burke's system would lead to the continuation of slavery, simply because it had been an ancestral tradition.Wollstonecraft, Vindications, 44. She describes an idyllic country life in which each family can have a farm that will just suit its needs. Wollstonecraft contrasts her utopian picture of society, drawn with what she says is genuine feeling, to Burke's false feeling.
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Wollstonecraft, Vindications, 194. Because the Rights of Woman eliminates sexuality from a woman's life, Kaplan contends, it "expresses a violent antagonism to the sexual" while at the same time "exaggerat[ing] the importance of the sensual in the everyday life of women". Wollstonecraft was so determined to wipe sexuality from her picture of the ideal woman that she ended up foregrounding it by insisting upon its absence.Kaplan, "Wild Nights", 41.
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But at the same time, she also compares them to "capricious tyrants" who use cunning and deceit to manipulate the men around them. At one point, she reasons that a woman can become either a slave or tyrant, which she describes as two sides of the same coin.Wollstonecraft, Vindications, 158; Sapiro, 126. Wollstonecraft also compares women to soldiers; like military men, they are valued only for their appearance and obedience.
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Monro wrote a work in defence of his faith called An Enquiry into the New Opinions (chiefly) Propagated by the Presbyterians of Scotland; Together with some Animadversions on a Late Book entitled 'A defense of the Vindications of the Kirk'; in a Letter to a Friend at Edinburgh. This prompted his successor as Principal of the University of Edinburgh, Gilbert Rule, to respond with a book called The Good Old Way Defended.
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One of the key arguments of Wollstonecraft's Rights of Men, published just six weeks after Burke's Reflections, is that rights cannot be based on tradition; rights, she argues, should be conferred because they are reasonable and just, regardless of their basis in tradition.Wollstonecraft, Vindications, 43–44. When Charles Maurice de Talleyrand-Périgord presented his Rapport sur l'instruction publique (1791) to the National Assembly in France, Wollstonecraft was galvanized to respond.Kelly, 107; Sapiro, 26–27.
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Kelly, 128ff; Taylor, 167–68; Sapiro, 27. It encourages modesty and industry in its readers and attacks the uselessness of the aristocracy. But Wollstonecraft is not necessarily a friend to the poor; for example, in her national plan for education, she suggests that, after the age of nine, the poor, except for those who are brilliant, should be separated from the rich and taught in another school.Wollstonecraft, Vindications, 311; see also Taylor, 159–61; Sapiro, 91–92.
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That picture was featured on the newspaper's front page. Paddy Hill called her "the Joan of Arc of British prisons". These public vindications of innocence in high-profile cases validated Clarke's work, but she always maintained that she helped the innocent and the guilty, which she took from Christ's message "I was sick and in prison and you visited me". Her work was also influenced by her nationalism, with her republican sympathies being shown in her autobiography, No faith in the system (1995).
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As part of her argument that women should not be overly influenced by their feelings, Wollstonecraft emphasises that they should not be constrained by or made slaves to their bodies or their sexual feelings.See, for example, Wollstonecraft, Vindications, 259–60; Taylor, 116–17. This particular argument has led many modern feminists to suggest that Wollstonecraft intentionally avoids granting women any sexual desire. Cora Kaplan argues that the "negative and prescriptive assault on female sexuality" is a "leitmotif" of the Rights of Woman.
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These terse exclamations are meant to draw the reader to her side of the argument (it is assumed that the reader will agree with them). While she claims to write in a plain style so that her ideas will reach the broadest possible audience,Wollstonecraft, Vindications, 111–12. she actually combines the plain, rational language of the political treatise with the poetic, passionate language of sensibility to demonstrate that one can combine rationality and sensibility in the same self.Kelly, 109ff; Sapiro, 207–208.
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Between the 14th and 15th century, a series of historical legends were created with the objective of defending the singularity of the Basque people and their Fuero system, which regulated the relations between the Basque territories and the Crown. Among these legends are the Basque-Iberism, the Basque-Cantabrism, and The Battle of Arrigorriaga. These legends were used in a context of political vindication. In the 19th century, the Basque nationalists would use these legends as the basis for their vindications.
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It was at this interview that Edmund Bonner intimated the appeal of Henry VIII to a general council in case the pope should venture to proceed to sentence against him. This appeal, and another on behalf of Cranmer presented with it, were drawn up by Gardiner. In 1535 he and other bishops were called upon to vindicate the king's new title of "Supreme Head of the Church of England." The result was his celebrated treatise De vera obedientia, the ablest of all the vindications of royal supremacy.
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One of Wollstonecraft's most scathing criticisms in the Rights of Woman is against false and excessive sensibility, particularly in women. She argues that women who succumb to sensibility are "blown about by every momentary gust of feeling"; because these women are "the prey of their senses", they cannot think rationally.Wollstonecraft, Vindications, 177. In fact, not only do they do harm to themselves but they also do harm to all of civilization: these are not women who can refine civilization – these are women who will destroy it.
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Johnson, 26; see also, Poovey 58–59. In criticism of Burke's contradictory support of the Regency Bill along with supporting the rule of monarchy in France, she writes: Wollstonecraft's goal, she writes, is "to shew you [Burke] to yourself, stripped of the gorgeous drapery in which you have enwrapped your tyrannic principles."Wollstonecraft, Vindications, 70; see also Myers, 120–21. However, she does also gesture towards a larger argument of her own, focusing on the inequalities faced by British citizens because of the class system.
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Sapiro, 83; Kelly, 94–95. As Wollstonecraft scholar Janet Todd writes, "the vision of society revealed [in] A Vindication of the Rights of Men was one of talents, where entrepreneurial, unprivileged children could compete on equal terms with the now wrongly privileged."Todd, 164. Wollstonecraft emphasizes the benefits of hard work, self-discipline, frugality, and morality, values she contrasts with the "vices of the rich", such as "insincerity" and the "want of natural affections".Wollstonecraft, Vindications, 95; see also Jones, 49; 51; Poovey, 65; Myers, 125.
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Wollstonecraft's argument exposed the sexual double standard of the late 18th century and demanded that men adhere to the same virtues demanded of women. However, Wollstonecraft's arguments for equality stand in contrast to her statements respecting the superiority of masculine strength and valour.Wollstonecraft, Vindications, 110; Sapiro, 120–21. Wollstonecraft famously and ambiguously states: > Let it not be concluded, that I wish to invert the order of things; I have > already granted, that, from the constitution of their bodies, men seem to be > designed by Providence to attain a greater degree of virtue.
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For her, the poor are fortunate because they will never be trapped by the snares of wealth: "Happy is it when people have the cares of life to struggle with; for these struggles prevent their becoming a prey to enervating vices, merely from idleness!"Wollstonecraft, Vindications, 169. Moreover, she contends that charity has only negative consequences because, as Jones puts it, she "sees it as sustaining an unequal society while giving the appearance of virtue to the rich".Jones, 45; see also Taylor, 218–19; Sapiro, 91–92.
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Edmund Burke, painted by the studio of Sir Joshua Reynolds (1771) Until the 1970s, the Rights of Men was typically considered disorganized, incoherent, illogical, and replete with ad hominem attacks (such as the suggestion that Burke would have promoted the crucifixion of Christ if he were a Jew).Wollstonecraft, Vindications, 43–44. It had been touted as an example of "feminine" emotion tilting at "masculine" reason.Johnson, 26; Myers, 114. However, since the 1970s scholars have challenged this view, arguing that Wollstonecraft employed 18th-century modes of writing, such as the digression, to great rhetorical effect.
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He wrote seventeen surviving tracts which are mostly apologetics for the pope's policy, defences of papal supremacy or vindications of men who advocated or enforced it in Germany. Chief among these are: De prohibendâ sacerdotum incontinentiâ (against married clergy); De damnatione schismaticorum and Apologeticus super excommunicationem Gregorii VII (justifying excommunication of schismatics and of Henry IV, Holy Roman Emperor and his partisans). Of broader interest is Bernold's chronicle, Chronicon, the latter part of which is a terse record of contemporary events by a knowing and intelligent observer in the extreme Papal camp. Bernold was the author of Micrologus de ecclesiasticis observationibus (c.
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In her national plan for education, she retains class distinctions (with an exception for the intelligent), suggesting that: "After the age of nine, girls and boys, intended for domestic employments, or mechanical trades, ought to be removed to other schools, and receive instruction, in some measure appropriated to the destination of each individual . . . The young people of superior abilities, or fortune, might now be taught, in another school, the dead and living languages, the elements of science, and continue the study of history and politics, on a more extensive scale, which would not exclude polite literature."Wollstonecraft, Vindications, 311; Kelly, 132–33.
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"Wollstonecraft, Vindications, 129. In addition to her broad philosophical arguments, Wollstonecraft lays out a specific plan for national education to counter Talleyrand's. In Chapter 12, "On National Education," she proposes that children be sent to day schools as well as given some education at home "to inspire a love of home and domestic pleasures," and that such schools be free for children "five to nine years of age." She also maintains that schooling should be co-educational, contending that men and women, whose marriages are "the cement of society," should be "educated after the same model.
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A Vindication of the Rights of Woman is one of the earliest works of feminist philosophy. In it, Wollstonecraft argues that women ought to have an education commensurate with their position in society and then proceeds to redefine that position, claiming that women are essential to the nation because they educate its children and because they could be "companions" to their husbands rather than mere wives.Wollstonecraft, Vindications, 192. Instead of viewing women as ornaments to society or property to be traded in marriage, Wollstonecraft maintains that they are human beings deserving of the same fundamental rights as men.
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Wollstonecraft's writings stand at the nexus of all of these changes. Her educational works, such as her children's book Original Stories from Real Life (1788), helped inculcate middle-class values, and her two Vindications, A Vindication of the Rights of Men (1790) and A Vindication of the Rights of Woman (1792), argue for the value of an educated, rational populace, specifically one that includes women. In her two novels, Mary: A Fiction and Maria: or, The Wrongs of Woman, she explores the ramifications of sensibility for women. The end of the eighteenth century was a time of great hope for progressive reformers such as Wollstonecraft.
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From her position as a middle-class writer arguing for a middle-class ethos, Wollstonecraft also attacks the wealthy, criticizing them using the same arguments she employs against women. She points out the "false-refinement, immorality, and vanity" of the rich, calling them "weak, artificial beings, raised above the common wants and affections of their race, in a premature unnatural manner [who] undermine the very foundation of virtue, and spread corruption through the whole mass of society".Wollstonecraft, Vindications, 111; see also Taylor, 159–61; Sapiro, 91–92. But Wollstonecraft's criticisms of the wealthy do not necessarily reflect a concomitant sympathy for the poor.
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While Burke associates the beautiful with weakness and femininity, and the sublime with strength and masculinity, Wollstonecraft writes, "for truth, in morals, has ever appeared to me the essence of the sublime; and, in taste, simplicity the only criterion of the beautiful."Wollstonecraft, Vindications, 35. With this sentence, she calls into question Burke's gendered definitions; convinced that they are harmful, she argues later in the Rights of Men: As Wollstonecraft scholar Claudia Johnson has written, "As feminist critique, these passages have never really been surpassed." Burke, Wollstonecraft maintains, describes womanly virtue as weakness, thus leaving women no substantive roles in the public sphere and relegating them to uselessness.
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Involved in the Argentine freethinking movement, in 1903 Abella supported the creation of a feminist center to facilitate discussions, later explaining her “minimum plan of female vindications” at the 1906 Freethinker Congress, arguing for equal opportunities and pay for women. She also campaigned for female divorce rights while facing opposition from the Roman Catholic Church. Even pro-divorce groups left out the female voice and body; in 1905, for instance, Oneto y Viana's proposed bill legalized divorce, but confirmed the reason as female adultery in all cases. Abella also argued that the state had no right to regulate the sex trade, which she announced in a conference in 1906: “Que la prostitución sea tolerada pero no reglamentada.
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By redefining the sublime and the beautiful, terms first established by Burke himself in A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1756), she undermined his rhetoric as well as his argument. Burke had associated the beautiful with weakness and femininity and the sublime with strength and masculinity; Wollstonecraft turns these definitions against him, arguing that his theatrical tableaux turn Burke's readers—the citizens—into weak women who are swayed by show.Wollstonecraft, Vindications, 45; Johnson, 26; Sapiro, 121–22; Kelly, 90, 97–98. In her first unabashedly feminist critique, which Wollstonecraft scholar Claudia L. Johnson argues remains unsurpassed in its argumentative force,Johnson, 27; see also, Todd, 165.
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In the twelfth chapter of the Rights of Woman, "On National Education", she argues that all children should be sent to a "country day school" as well as given some education at home "to inspire a love of home and domestic pleasures." She also maintains that schooling should be co- educational, arguing that men and women, whose marriages are "the cement of society", should be "educated after the same model."Wollstonecraft, Vindications, Chapter 12; see also Kelly, 124–25, 133–34; Sapiro, 237ff. Wollstonecraft addresses her text to the middle-class, which she describes as the "most natural state", and in many ways the Rights of Woman is inflected by a bourgeois view of the world.
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In 1648, while exiled in France, Sir Charles Dallison published The Royalist defence; Vindicating the King's Proceedings in the late Warre made against him. P. R. Newman considers this to be "The most expansive and cogently argued of all Royalist self-vindications". In it he explains that he initially took up arms because of the Militia Ordinance which he considered an illegal act because the king did not give his royal assent to it. In the opinion of Dallison no new law can be passed without the assent of the king, so those who marched under the authority of the Militia Ordinance were committing high treason, and it was the duty of all loyal subjects to defend the king against those who break the law and commit high treason.
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Berenguer claims that he will never let Juan go, and Juan threatens to kill him if Berenguer continues to pursue him. Berenguer attempts to blackmail Juan for his part in the murder of Ignacio. Enrique is shocked and not at all interested in Juan's weak vindications for what he did to his brother. Finally, before he leaves, Juan gives Enrique a piece of paper: a letter to Enrique that Ignacio was in the middle of typing when he died reading "I think I have succeeded..." An epilogue states that after the release of the film Juan and Enrique both achieved great success, although Juan was later relegated to television acting after his career declined in the 1990s and killed Berenguer in a hit-and-run because of his continued blackmailing of him.
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His predecessor as Principal, Dr Alexander Monro had been ejected for not taking the oath of allegiance to William and Mary, and wrote a work in defence of his faith called "An Enquiry into the New Opinions (chiefly) Propagated by the Presbyterians of Scotland; Together with some Animadversoins on a Late Book entitled 'A defense of the Vindications of the Kirk'; in a Letter to a Friend at Edinburgh". This prompted Gilbert Rule to respond with a book called "The Good Old Way Defended". He came under personal attack for defending Presbyterian principles. Engaging usually in study till a late hour, he was termed "the Evening Star" (in contrast to his friend, George Campbell, the Professor of Divinity, who was called "the Morning Star"), and was distinguished for great learning, piety, candour, and moderation.
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While stressing it is of the same kind, she entertains the notion that women might not be able to attain the same degree of knowledge that men do. Wollstonecraft attacks conduct book writers such as James Fordyce and John Gregory as well as educational philosophers such as Jean-Jacques Rousseau who argue that a woman does not need a rational education. (Rousseau famously argues in Emile (1762) that women should be educated for the pleasure of men; Wollstonecraft, infuriated by this argument, attacks not only it but also Rousseau himself.Kelly, 126; Taylor, 14–15; Sapiro, 130–31.) Intent on illustrating the limitations that contemporary educational theory placed upon women, Wollstonecraft writes, "taught from their infancy that beauty is woman's sceptre, the mind shapes itself to the body, and, roaming round its gilt cage, only seeks to adorn its prison",Wollstonecraft, Vindications, 157.
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Although Jeal's Baden-Powell "transcends previous treatments" and is exceptionally well referenced, as a "balanced, definitive assessment" it has come under criticism from academics who had earlier charged Baden-Powell with militarism. Several of their books and articles on Baden-Powell had become critical and negative since the 1960s, culminating in Michael Rosenthal's The Character Factory (1986), which added to the charge of militarism one of antisemitism. Jeal rebutted these in his chapters 'Character Factory or Helping Hand' (409-415) and 'Baden-Powell and the Dictators' (543-553). The leading scholar and critic, Ian Buruma (international Erasmus Prize Winner 2008), assessed the relative merits of Jeal's and Rosenthal's arguments in the New York Review of Books; and on the charges that the Boy Scouts had been primarily militaristic in inspiration, and Baden-Powell antisemitic in the 1930s, came down on the side of Jeal's vindications both in his original article 'Boys Will be Boys' and in his response to Rosenthal's reply.
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The expanded 30th anniversary edition of the 1965 official book, The Vinland Map and the Tartar Relation, was notable for its exclusion of most of the evidence against the map's authenticity, concentrating instead on vindications by George Painter, and Thomas Cahill with colleague Bruce Kusko (in which they claimed specifically that they had not analyzed the loose particles they took from the map at the time of their PIXE research), but it did reprint a remarkable essay written in 1989 by the original book dealer Laurence Witten. He stated that, when the McCrone investigation concluded the map to be a forgery in 1974, he was asked by Yale to reveal its provenance as a matter of urgency, and to discuss the possible return of Mr Mellon's money. He replied that he had no idea where the map came from, beyond Ferrajoli (who was convicted of theft shortly after the sale, and died shortly after release from prison). On the subject of the money, he said he could not pay it all back because he had paid agreed shares of his profit to Ferrajoli and to another dealer who had introduced him.
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