’’’’普曼’’’
(CARRIE CHAPMAN CART)
對婦’’偏見 Prejudice Against Women
婦’’動’’部目’’’’推翻婦’有必’’’’’’’’’’’’教’婦’獲’’’’’’們不聽’’’’教’’’’分’解平等’’’們不’’婦’’’’’’ ’’’’普曼’’’(1859－1947)’生’’斯’辛’里’’當’教’’中學’’’’’華’梅森’學’督學’’’’’有’’華婦’參’’’’創立’國際婦’參’’盟’’改組’’’婦’參’’’’’而’’’’’’’用’第’’號’正’’’’’’’’婦’參’’’改組’婦’選民’盟’’’’選’’’’1902’2月’華盛’當選’’’婦’參’’’’’’’’職’說詞’ ’’婦’參’’個簡單’’’問’’’’’’’著’’’有禮有’’順’成章’戰勝’’’’獲’’’普選’雖’’’’勝’’’’’獲’’’普選’’勝’’’不’’’’’攻’’’’’’’’’不’攻’’傳統’’’堡’’’’’’’’’選’’’’而’’婦’選’’面’’排排’’’反對勢’’比’那’’’’’’不’’Ｔ’’’’風車’ 婦’選’’面’’正’’’選’’曾面對’’有反對勢’’’除’之’’婦’選’’還’’’偏見’鬥’’’種’偏見’’類最’老’最’’’最’’’偏執’’’謂偏見? 那’’’種’’’由’’’’’種聽不’論證’’’’’’’’’種不’’’’莫’’妙’情緒’’偏見’剝奪婦’’’’剝奪婦’’由’剝奪婦’機’’’種’驗’’’’’’據’’’婦’’有’’’’’們’未做’’’’’’’動迅’’’’今天’’’路’’最’障礙’’’偏見’’種偏見’今仍’’個巨’’障礙’ ’少’’國’我們不需’’婦’’有識之’’’投票’有關智’’’’及身體方面’’’’’’解’我們當中最’公民’’’早’’’證實’我們論’’正’’’’’’公’’’我們還遠遠’有戰勝’偏見’ 當’個’教堂’’暴躁’’’說’婦’’’’不’那麼有’’’’’’’’重操舊’’溺’’嬰’當’個’’赫赫’參議Ⅸ’’說’’有’’’婦’’選’’找’’由’’當’’個’’’’’’’’反對’’當’個著’’’’’’’’動’’言’說成“’’’’’’’”’’當’個’’’面’’說’“反對婦’選’’’’’’’立’言”’而’’’’’望婦’’不’選’’’’問’’’完’’’’智’圍’而’’’偏見’領域’邏輯’’識都’’打’’領域’’ 有’’原’導’婦’’’’支’’’’’’照’’’’個種族’唯’組成單’’’論’’個原’都’’’邏輯’推’’’’’原’’’’’’’’’’’個’’由’’’’產’報’’’有’’’’種’’’’’用’’’’’成’’’’’’習’’’婦’’成’’順’’習’’’’’’’’不’條件’’’’’婦’’’’’推’’’’’’整個種族’’’’’’’’’屬’’’樣’們’’’’’’邏輯’’’婦’永遠’’’屬’’監’等’剝奪’婦’’’’’動’’部’由’剝奪’婦’’’’動’’’婦’順’成章’成’’’’’望’’’’虛’’’’婦’’’’’’’’’化’有關婦’’’’’’’’’’’’不讓婦’學’任’技巧’’說’們’’’’文不值’’’’不’婦’’有個’見解’’說婦’不善’’考’’’’不’婦’對公眾’講’’說’’中’有’說’’’’’不讓婦’’學’’’說’’中’有天’’’’’剝奪’婦’’’切’任’’說’’’’’’’’’’’讓婦’’白’們’’’快樂’’’’’’捨’’當婦’’照’們’教’’塗’’’’戴’精巧’羽飾’’’’快’’’’們’說’們圖虛’’ ’’’文學’’’’’’婦’’’’’謠’傳說’之不朽’’’’之說盡’瘋’’甜言’’’正’’’羅說’’“當’’’’’’’筆’需’滿’’’而’’需用蝴蝶’’’擦乾’”’們讓婦’’’’種’’’’環’讓’們’’’’’’’’’’’’眼中’’’婦’’’’’’’’風’’’情’順’’謹’’’而’’’’而’動’暴跳’’’’’’’’’’’’’’’’ 當’’’’終’’’’高’’’’’’’有’有’’’著’’’’’分’’’’’教’’機’’’任’’難’那’’’’’’’’’’’婦’’’’’’’’’難’’’竟’’’’傳統婦’說話’’’’們’習’’’’’鍾’’’’’’們’賞’正’婦’’’’’’賴’’’們喜’把婦’’像成’’’’援藤’而把’’’’粗壯’橡樹’’’打’’’’’’’’’’’’’’’’’’’們’’’’’’’’控’’們’’’’’’’白癡’’’’本’有’識’’’’’’’重’’’’’不’調’而錯’’’種關’正符’’’’旨’’’’ 婦’’動’’部目’’’’推翻婦’有必’’’ ’’’’’’’’’教’婦’獲’’’’’’們不聽’’’’教’’’’分’解平等’’’們不’’婦’’’’’’正’’翰’斯圖’’’’勒談’’’獲’選’’之’’情’’說’’“高’’’’’階梯’’’’’’走’普’’’’’’’’’’’五’’’’們’’’’’’’’”’’我們’’’說’’’’’百’裏’’’’’’’’’導’’’’’’降’’’’’’’’’’’’’’’們都’’’’’’’反對婦’’’選’’’舊’論’最’’’防’’’種’論’’’’有’’’’種族’創’’’’’’’必須’’ ’’’’ ’’’婦’’動’’部’’’’推翻’’’’’中’隸屬’’’’’目’’基本’’’’’’’教’’’’’’’親’中’’’夫’中’’’’’中’都’有個’’由’’’’’個’’不必’順’’個’’’’’裏’及’’’中’’’都’有’’’’’’’問’’’’’整體’’’’’應順’’’整體’’’? ’’允’’生’’’個部’’有’’’’’’’’國’’’生’中’’有’’’? ’個’’支’’個’’’不對’’整個’’支’整個’’’’樣不對’’個’’支’’’’’’不對’’’’支’’’’’樣’不對’’. ...The question of woman suffrage is a very simple one. The plea is dignified, calm and logical. Yet, great as is the victory over conservatism which is represented in the accomplishment of man suffrage, infinitely greater will be the attainment of woman suffrage. Man suffrage exists through the surrender of many a stronghold of ancient thought, deemed impregnable, yet these obstacles were the veriest Don Quixote windmills compared with the opposition which has stood arrayed against woman suffrage. Woman suffrage must meet precisely the same objections which have been urged against man suffrage, but in addition, it must combat sex-prejudice, the oldest, the most unreasoning, the most stubborn of all human idiosyncracies. What is prejudice? An opinion, which is not based upon reason; a judgment, without having heard the argument; a feeling, without being able to trace from whence it came. And sex-prejudice is a pre-judgment against the rights, liberties and opportunities of women. A belief, without proof, in the incapacity of women to do that which they have never done. Sex-prejudice has been the chief hindrance in the rapid advance of the woman's rights movement to its present status, and it is still a stupendous obstacle to be overcome. In the United States, at least, we need no longer argue woman's intellectual, moral and physical qualification for the ballot with the intelligent. The Reason of the best of our citizens has long been convinced. The justice of the argument has been admitted, but sex-prejudice is far from conquered. When a great church official exclaims petulantly, that if women are no more modest in their demands men may be obliged to take to drowning female infants again; when a renowned United States Senator declares no human being can find an answer to the arguments for woman suffrage, but with all the force of his position and influence he will oppose it; when a popular woman novelist speaks of the advocates of the movement as the "shrieking sisterhood;" when a prominent politician says "to argue against woman suffrage is to repudiate the Declaration of Independence," yet he hopes it may never come, the question flies entirely outside the domain of reason, and retreats within the realm of sex-prejudice, where neither logic nor common sense can dislodge it. . . . Four chief causes led to the subjection of women, each the logical deduction from the theory that men were the units of the race― obedience, ignorance, the denial of personal liberty, and the denial of right to property and wages. These forces united in cultivating a spirit of egotism and tyranny in men and weak dependence in women. . . . In fastening these disabilities upon women, the world acted logically when reasoning from the premise that man is the race and woman his dependent. The perpetual tutelage and subjection robbed women of all freedom of thought and action, and all incentive for growth, and they logically became the inane weaklings the world would have them, and their condition strengthened the universal belief in their incapacity. This world taught woman northing skillful and then said her work was valueless. It permitted her no opinions and said she did not know how to think. It forbade her to speak in public, and said the sex had no orators. It denied her the schools, and said the sex had no genius. It robbed her of every vestige of responsibility, and then called her weak. It taught her that every pleasure must come as a favor from men, and when to gain it she decked herself in paint and fine feathers, as she had been taught to do, it called her vain. This was the woman enshrined in literature. She was immortalized in song and story. Chivalry paid her fantastic compliments. As Diderot said: "when woman is the theme, the pen must be dipped in the rainbow, and the pages must be dried with a butterfly's wing." Surrounded by a halo of this kind of mysticism woman was encouraged to believe herself adored. This woman who was pretty, coquettish, affectionate, obedient, self effacive [sic], now gentle and meek, now furious and emotional, always ignorant, weak and silly, became the ideal woman of the world. When at last the New Woman came, bearing the torch of truth, and with calm dignity asked a share in the world's education, opportunities and duties, it is no wonder these untrained weaklings should have shrunk away in horror. . . . Nor was it any wonder that man should arise to defend the woman of the past, whom he had learned to love and cherish. Her very weakness and dependence were dear to him and he loved to think of her as the tender clinging vine, while he was the strong and sturdy oak. He had worshiped her ideal through the age of chivalry as though she were a goddess, but he had governed her as though she were an idiot. Without the slightest comprehension of the inconsistency of his position, he believed this relation to be in accordance with God's command. . . . The whole aim of the woman movement has been to destroy the idea that obedience is necessary to women; to train women to such self- respect that they would not grant obedience and to train men to such comprehension of equity they would not exact it. . . . As John Stuart Mill said in speaking of the conditions which preceded the enfranchisement of men: "The noble has been gradually going down on the social ladder and the commoner has been gradually going up. Every half century has brought them nearer to each other;" so we may say, for the past hundred years, man as the dominant power in the world has been going down the ladder and -woman has been climbing up. Every decade has brought them nearer together. The opposition to the enfranchisement of women is the last defense of the old theory that obedience is necessary for -women, because man alone is the creator of the race. The whole effort of the woman movement has been to destroy obedience of woman in the home. That end has been very generally attained, and the average civilized woman enjoys the right of individual liberty in the home of her father, her husband, and her son. The individual woman no longer obeys the individual man. She enjoys self-government in the home and in society. The question now is, shall all women as a body obey all men as a body? Shall the woman who enjoys the right of self-government in every other department of life be permitted the right of self-government in the State? It is no more right for all men to govern all women than it was for one man to govern one woman. It is no more right for men to govern women than it was for one man to govern other men. . . . ’ |