To send content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about sending content to .
To send content items to your Kindle, first ensure email@example.com
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about sending to your Kindle.
Note you can select to send to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Mary Wollstonecraft’s works drew on her extensive travels in Portugal, France, Ireland, Scandinavia, and Germany; she dedicated her most important book, A Vindication of the Rights of Woman, to the French political figure Maurice de Talleyrand; and she translated texts from three foreign languages. Nonetheless, scholars’ evaluations of her writings tend to remain restricted to the British context, seeing her work in terms of national history, literary achievement, and women’s rights. Moreover, the consensus that Wollstonecraft’s reputation was ruined after William Godwin revealed her out-of-wedlock liaisons in the Memoirs of the Author of A Vindication of the Rights of Woman (1798) has prolonged focus on her biography as much as on her writing, which has in turn distracted from her cosmopolitan literary and intellectual legacy. An entirely different view emerges when one considers translations and reviews of her work. These reveal a Wollstonecraft who, contrary to her conflicted British reception in the early nineteenth century, commanded respect both before and after she died; her writings continued to be translated and her ideas embraced. This suggests that the revived mid-nineteenth-century interest in Wollstonecraft among British feminists and suffragists was due as much to the rebound of her ideas from the Continent and America as native rehabilitation. The transnational ricocheting of Wollstonecraft translations and ideas has, moreover, continued in the twenty-first century, as her work continues to inspire debate globally.1 Wollstonecraft should consequently be viewed not only nationally but also internationally.
Feminists have joined in celebrating and critiquing utopianism. On the one hand they have profited from the socio-political changes that visions of better societies have impelled; on the other, they have called into question utopias that depict static perfection - societies so ideal that they have nowhere to go, rely on rigid hierarchies and use coercion to maintain their perfect order. Thomas More's Utopia (1516) epitomizes the traditional version: it is fully mapped, boasting uniform towns that are geometrically organized with a centrally located seat of power from which the sovereign can conduct surveillance. Infrastructure supports the discipline of inhabitants; architecture and institutions encourage certain behaviours and discourage others. Ancient books, repeated rituals, pervasive symbols and signs ground authority in the traditional utopia. Clothing is issued and regulated. Dissenters are expelled or incarcerated. Such traditional utopias have also been called 'classical', 'blueprint', or 'end-state' utopias, and many critics have concurred that, even though inhabitants are provided for, such visions are distasteful. Despite readers' admiration for the wit and inventiveness of More's Utopia, few would want to live there. Women in particular have fared poorly in traditional blueprint utopias, where they have been forced to labour endlessly and bow to humourless patriarchs.
Email your librarian or administrator to recommend adding this to your organisation's collection.