It is more than fifty years ago that I read Hertha, Sweden’s first “feministic” (dealing with vithe woman question) novel, and listened to the numerous contentions4 concerning it. With ever keener personal interest I have since followed the operations of the woman movement—above all, the new psychic5 conditions, types, and forms of activities which the woman movement has evoked6; I have also given consideration to the new possibilities and new difficulties resulting therefrom for individuals and for society.
The limited compass of this little book prevents me from substantiating7 my assertions by means of parallels with earlier times, comparisons which might illuminate8 certain spiritual transformations and new formations. My comparisons of the present with the past do not go farther back than my own memory reaches. And these touch, moreover, in what concerns the past, principally upon Swedish conditions; while my impressions of the present were gathered throughout Europe. I have considered, however, that I could summarise9 both in a comprehensive picture. For although the women of Sweden a generation ago possessed10 rights for which the women in many countries are still struggling to-day, yet the woman movement in the last decade has advanced so rapidly that the conditions have in great measure been equalised. Indeed, some of the grey-haired champions of the woman movement have seen one after another of their demands fulfilled in this new century—demands which in the fifties and sixties, in many countries even in the seventies and eighties, viiwere publicly and privately11 derided12 even in the very person of these champions. And among peoples who even ten years ago were unaffected by the emancipation13 of women, for example the Chinese and the Turks, it is already progressing. It amounts to this, that even if national peculiarities14 in character and in laws occasion differences in the curve which the woman movement describes in the different countries, yet everywhere the movement has had the same causes, must follow the same main direction, and—sooner or later—must have the same effects.
In Hertha, the book containing the tenets of the Swedish woman movement, the demand is made for woman’s “freedom and future, and a home for her spiritual life”; the desire is expressed that women should “preserve the character of their own nature, and not be uniformly moulded, not be led by a string as if they had not a soul of their own to show them the way.” There must be “vital air for woman’s soul and a share in life’s riches.” It is to be lamented15 that “woman’s spiritual talent must be a field that lies fallow,” that the law “denies her free agency in seeking happiness.” The prerogative16 is demanded that “woman in noble self-conscious joy shall succeed in feeling what she is able to do now and what she is capable of attaining”; that she shall be free to “aspire to the heights her youthful strength and consciousness point out to her”; that she may viii“be fully17 herself and be able to exercise an uplifting, ennobling influence upon the man” to whom she says: “All that is mine shall be thine and thereby18 the portion of each shall be doubled.”
Even if all fields are made accessible to them, “God’s law in their nature will always lead the majority of women to the home, to the intimacy19 of the family life, to motherhood and the duties of rearing children—but with a higher consciousness.” That women shall be citizens signifies that they shall become “human beings in whom the life of the heart predominates.”
This picture of the future, which has already become a reality in many respects, was sketched20 at a time when innumerable women were still compelled to experience that “there is no heavier burden than life’s emptiness,” and when it was true of every woman, “dark is her way, gloomy her future, narrow her lot.”
But because that which is, is always considered by the masses as that which ought to be, “whatever is, is right,” so the writer who painted the picture was called “dangerous,” “a disintegrator21 of society,” “mad,” “ridiculous”! “Mademoiselle Bremer’s” name possessed then quite a different intonation22 from that of Fredrika Bremer now; it caused strife23 between the sexes; it was hated by some and derided by others.
I should like to advise young women of the present time to read Hertha; they will thus obtain a criterion for the progress which has taken place ixduring the last half century and also a clear view of the character of the opposition24 which the present desire for progress encounters.
Ellen Key.
October 1, 1909.
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1 polemic | |
n.争论,论战 | |
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2 transformations | |
n.变化( transformation的名词复数 );转换;转换;变换 | |
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3 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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4 contentions | |
n.竞争( contention的名词复数 );争夺;争论;论点 | |
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5 psychic | |
n.对超自然力敏感的人;adj.有超自然力的 | |
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6 evoked | |
[医]诱发的 | |
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7 substantiating | |
v.用事实支持(某主张、说法等),证明,证实( substantiate的现在分词 ) | |
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8 illuminate | |
vt.照亮,照明;用灯光装饰;说明,阐释 | |
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9 summarise | |
vt.概括,总结 | |
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10 possessed | |
adj.疯狂的;拥有的,占有的 | |
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11 privately | |
adv.以私人的身份,悄悄地,私下地 | |
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12 derided | |
v.取笑,嘲笑( deride的过去式和过去分词 ) | |
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13 emancipation | |
n.(从束缚、支配下)解放 | |
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14 peculiarities | |
n. 特质, 特性, 怪癖, 古怪 | |
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15 lamented | |
adj.被哀悼的,令人遗憾的v.(为…)哀悼,痛哭,悲伤( lament的过去式和过去分词 ) | |
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16 prerogative | |
n.特权 | |
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17 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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18 thereby | |
adv.因此,从而 | |
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19 intimacy | |
n.熟悉,亲密,密切关系,亲昵的言行 | |
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20 sketched | |
v.草拟(sketch的过去式与过去分词形式) | |
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21 disintegrator | |
n.分解者,粉碎机 | |
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22 intonation | |
n.语调,声调;发声 | |
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23 strife | |
n.争吵,冲突,倾轧,竞争 | |
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24 opposition | |
n.反对,敌对 | |
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