Margaret Fuller, Misplaced as a Feminist in American Literature - Essay Example

Margaret Fuller, misplaced as a feminist in American Literature Sarah Margaret Fuller Ossoli (1810 - 1850), commonly known as Margaret Fuller, has been generally regarded as one of the earliest feminists in American literature, and she was one of the major figures associated with the American Transcendentalist movement. Margaret Fuller was celebrated as an important women's rights activist associated with the American transcendental movement and her position as a transcendental female writer is more than justifiable. She has also been labeled a feminist by more recent scholars. However, a reflective analysis of the works and writings of this journalist, critic and women's rights activist of the American transcendental movement confirms that she is not a feminist in the true sense. Labeling Margaret Fuller as a feminist will be a mistake and, therefore, she should not be labeled as a feminist, but as a strong American woman, a spokesperson for education, proponent for not only women's rights but rights for all mankind. One of the most significant explanations of this idea can be found in Annette Kolodny's "Inventing a Feminist Discourse: Rhetoric and Resistance in Margaret Fuller's Woman in the Ninteenth Century", where the author indicates how Margaret Fuller deviated from the general category of feminists, through her writings. "By rejecting persuasion as a tactic for feminist discourse, in effect, Fuller dispensed with those organizing principles that had come to be associated with most public advocacy in her day. As a result, despite the chronological arrangement of her 'signs of the times,' and despite Fuller's demonstrated command of formal logic and her employment of both inductive and deductive modes of reasoning, she opened herself to the charge that she was aimlessly amassing miscellaneous evidence In other words, because Fuller did not order her treatise in the conventional manner, critics dismissed the whole as the by-product of stereotypically uncontrolled female talkativeness transferred to the printed page." (Kolodny, 159-60) These criticisms, however, assume importance in the wider perspective of her writings as feminist writings and there is no real intension from the author, especially in her Woman in the Ninteenth Century, to come up with a strong voice of an ardent feminist. She is more interested in reflecting her ideas as a strong American woman, a spokesperson for education, proponent for the rights for all mankind, along with women's rights. Therefore, a profound analysis of the works and writings of Margaret Fuller confirms that she cannot be called a feminist in true essence, though she was an inspiration for women, as well as any group that has been oppressed or repressed. One of the regular mistakes among the scholars who study the works of Margaret Fuller, especially the contemporary feminist writers, is that they often tend to associate her with feminism and consider her as one of the earliest feminists. Although she was an important figure of the New England Transcendentalist movement, along with Ralph Waldo Emerson and others, it is not completely justifiable to consider Margaret Fuller as a feminist who has contributed to the earliest movements of the feminists in American literature. Her uniquely important place in 19th century history of American literature can be realized in the background of her works and writings at a time when the role of women in her society was severely limited. Thus, she was an important champion of the rights of women in her period and upheld the importance of education for women. Through her contributions to the development of the New England Transcendentalist movement, she proved her major concerns which are for the good of the society as a whole. Fuller was the editor of The Dial, the magazine of the transcendentalists, for two years in the early 1840s and she established her ideologies concerning the plight of women as well as the society in general. The enduring eminence of this great human being should be realized in her works as a champion of human rights, including the rights of women, rather than her writings as a strong case of feminist ideologies. Significantly, most of her writings lack the depth and directness of distinguished writing and there is no strong persuasive style in her writing which is essential for feminist writing. "To us, nearly a century after her death, Margaret Fuller's enduring eminence seems inexplicable when considered in the light of her published work; while much of it is still vigorous and readable, even the most finished of her essays lacks the depth and directness of distinguished writing. We soon discover, however, that her fame derives from her remarkable personality rather than from her books. Only the husks of her brilliant mind went into print It was this torrential power, which became quick and magnetic in the heat of conversation that made her the sibylline voice of her generation and gained her lasting renown. But this leading role in the transcendental ferment was not the sum of her achievement." (Madison, 94) In her works and activities, Fuller was moved by an unquenchable unrest, stirred by an irresistible passion for freedom, and her works were mainly for the good of the society in general. Thus, abandoning the tranquility of her native New England, she worked in the barricades of a Europe in revolt and her heroic efforts in behalf of the short-lived Roman Republic capped the glorious adventure of her tragic life. Therefore, a reflective analysis of the works and writings of Margaret Fuller confirms that her fame derives from her remarkable personality rather than from her books. Similarly, Margaret Fuller achieved her fame from her works as a transcendentalist rather than feminist. Margaret Fuller was a champion of the rights and freedom of the people of every sect and sex, and it was natural that the case of women in her society was reflected through her writings and works. While Fuller is famous for her position as a transcendental female writer, labeling her as a feminist by more recent scholars is not completely accurate in a general understanding of her activities and writings. Thus, it is important to realize Margaret Fuller as an inspiration for women, as well as any group that has been oppressed or repressed, and not a feminist. Margaret Fuller was a strong American woman, a spokesperson for education, proponent for not only women's rights but rights for all mankind. Thus, "Fuller's encounters with the poorly prepared senior girls at Greene Street had reinforced her sense of the inadequate educational opportunities for women. At the same time, the practical strategies she had gleaned from Whately, combined with her continuing fascination with all forms of public discourse, now prompted her to consider some means by which 'to systematize thought and give a precision in which our sex are so deficient.'" (Kolodny, 147) Thus, Margaret Fuller can be best realized as an inspiration for women, as well as any group that has been oppressed or repressed, a strong American woman, a spokesperson for education, proponent for not only women's rights but rights for all mankind, and she is not a feminist in the true sense of the term. Margaret Fuller was a strong American woman, who reflected the lack of liberty against women in her society, and an ardent proponent for not only women's rights but rights for all mankind. Fuller's plea for the liberty of women should be realized in the general framework of her works for the liberty of all mankind and this concern of Fuller is evident in a reflective analysis of her seminal work, Woman in the Nineteenth Century. "It should be remarked that, as the principle of liberty is better understood, and more nobly interpreted, a broader protest is made in behalf of Woman. As men become aware of that no women have had a fair chance, they are inclined to say that no women have had a fair chance. The French Revolution, that strangely disguised angel, bore witness in favor of woman, but interpreted her claims no less ignorantly than those of man." (Fuller, 8) Thus, it was innate for Margaret Fuller, as a champion of the liberty of all mankind and a strong American woman, to make a powerful plea for the liberty of her sex. It was particularly important for Fuller to reflect the case of women during her lifetime, as there was a strong plea for the rights and liberty of women in her society. According to Sophia Ripley, "There have been no topics, for the last two years, more generally talked of than woman, and 'the sphere of woman.' In society, everywhere, we hear the same oft-repeated things said upon them by those who have little perception of the difficulties of the subject; and even the clergy have frequently flattered 'the feebler sex,' by proclaiming to them from the pulpit what lovely things they may become, if they will only be good, quiet, and gentle, attend exclusively to their domestic duties, and the cultivation of religious feelings, which the other sex very kindly relinquish to them as their inheritance. Such preaching is very popular!" (Ripley) Unlike people who have little perception of the difficulties of women, Margaret Fuller was very much aware of the oppression against women and, as a proponent for the rights of all mankind, she worked for the rights of her sex. Thus, Fuller has been an important inspiration for women, as well as any group that has been oppressed or repressed, a strong American woman, and an ardent proponent for not only women's rights but rights for all mankind, and she is not a feminist in the true sense of the term. "As a woman speaking for women, she also needed to put forward a treatise that would not simply replicate the strategies that might have been employed by any of her well-intentioned male contemporaries. After all, as she stated in Woman in the Nineteenth Century, the time had come for women to give over merely following male models and, instead, find 'out what is fit for themselves'." (Kolodny, 142) A reflective analysis of the activities and writings of Margaret Fuller confirms that she should be comprehended as a transcendentalist, rather than one of the earliest feminists. She makes claim of woman as an immortal being in her Woman in the Nineteenth Century, and these arguments reflect the transcendentalist thought of Emerson and Thoreau. "What is clear is Fuller's argument for the spirituality of woman, the 'immortal being' that is being deprived of its 'nature to grow, as an intellect to discern, as a soul to live freely and unimpeded, to unfold such powers as were given to her' by the creator Fuller's claim of woman as an immortal being reflects the transcendentalist thought of Emerson and Thoreau, ever struggling to attain immortality, sometimes giving in to FATE, at other times roaring against those unwilling or incapable of seeing the light." (Sillah) Therefore, it is important to realize the works and writings of Fuller, especially Woman in the Nineteenth Century, as reflecting the Transcendentalist view of women, rather than a feminist view of women. Significantly, Margaret Fuller was more interested in reflecting her ideas as a strong American woman, a spokesperson for education, proponent for the rights for all mankind, along with women's rights. In conclusion, a profound analysis of the works and writings of Margaret Fuller confirms that she cannot be called a feminist in true essence, though she was an inspiration for women, as well as any group that has been oppressed or repressed. Works Cited Fuller, Margaret. Woman in the Nineteenth Century. Courier Dover Publications. 1999. P 8. Kolodny, Annette. "Inventing a Feminist Discourse: Rhetoric and Resistance in Margaret Fuller's Woman in the Ninteenth Century." Reclaiming rhetorica: women in the rhetorical tradition. Andrea A. Lunsford. (Ed). University of Pittsburgh Press. 1995. P 159-60. Madison, Charles A. "Margaret Fuller: Transcendental Rebel." Critics & Crusaders: A Century of American Protest. New York: H. Holt and Company. 1947. P 94. Ripley, Sophia. "Woman." Social and Political Reform. The Dial. American Transcendentalism Web. 1841. Nov 24. 2009. . Sillah, Memunah "Margaret Fuller: On Woman in the Nineteenth Century." American Transcendentalism Web. Nov 24. 2009. . Read More