Mary Hays, Disciple of William Godwin

PMLA ◽  
1940 ◽  
Vol 55 (2) ◽  
pp. 472-483 ◽  
Author(s):  
M. Ray Adams

Mary hays was one of that remarkable coterie of women, including Mary Wollstonecraft, Amelia Alderson, Mrs. Reveley, Mrs. Fenwick, and Mrs. Inchbald, who afforded William Godwin a sort of philosophic seraglio. Little is known of her life: no biographical sketch of her exists. As the information left by others is sparse, we must depend much upon her supposedly autobiographical novel, Memoirs of Emma Courtney. She lived to be eighty-three, but the last forty years of her life are without a record. Soon after the decade of the French Revolution she became enveloped in an obscurity which has never lifted. Once the immediate revolutionary impulse had spent itself, she seems to have written nothing more. But in the revival of the fame of Godwin and Mary Wollstonecraft, to both of whom she was as faithful as their shadows, she perhaps deserves more attention than she has received. In her blind discipleship she innocently reduced many of Godwin's philosophical maxims to absurdities. She thus made herself the laughing-stock of those conservatives whose sympathies were narrowed by mere respectability as well as of certain liberals whose convictions did not give them such reckless courage.

Author(s):  
Fiona Price

Chapter Two examines how the evocation of sympathy in the historical novel generates both radical and reformist historical fictions. The interrogation of chivalric sentiment, which begins with Sophia Lee, accelerates after the French Revolution. Responding to Edmund Burke, radical writers like Charlotte Smith, William Godwin and Mary Wollstonecraft argue for a redistribution of sympathy and for a new, more rational historiography. After the Terror, these notions of history for the ‘mass’ were themselves subject to reformulation, notably in the historical novel of the recent past. Historicising the French Revolution, Charles Dacres (1797), Lioncel; or Adventures of an Emigrant (1803), Edgeworth’s ‘Madame Fleury’ (1809) and Burney’s The Wanderer [1814] explore the possibility of an commercial exchange at once sympathetic and economic. Along with other historical novels including Ann Yearsley’s The Royal Captives [1795] and Montford Castle [1795]), such works implicitly suggest the need for workers to be safely politicised.


Author(s):  
Deidre Shauna Lynch

This essay on the novel of ideas in the 1790s investigates the sometimes conflicting goals pursue by the ‘Jacobin’ novelists—figures such as Mary Wollstonecraft, William Godwin, and Mary Hays—and also charts their characteristic preoccupations with the proper relations between reason and passion and mind and body. Revamping the Enlightenment tradition of the conte philosophique, these supporters of the Revolution in France and political reform in Britain advocated a newly ambitious species of novel capable of building bridges between the discursive domains of fiction and political theory. These novelists also set out to claim the power over readers’ emotions they found in sentimental fiction’s stories of suffering individuals. At the same time, contrariwise, they aimed to assemble comprehensive accounts of the social system—of ‘things as they are’, in Godwin’s phrase—and touted their commitment to the promulgation of universal, impersonal truth.


2019 ◽  
pp. 95-120
Author(s):  
Susan Marks

The rights of man ‘arrived’ in England, in the sense of beginning to circulate in public discourse and becoming a topic on which people staked out positions, during the final decade of the eighteenth century. The context was debate over the significance of the French Revolution for England (the ‘Revolution controversy’). This chapter initiates discussion of the contested meaning of the rights of man in that debate, examining contributions by Richard Price, Edmund Burke, Mary Wollstonecraft and Thomas Paine. A vision of the rights of man emerges as the rights of the living to control the political community of which those latter are a part.


2020 ◽  
pp. 175508822097843
Author(s):  
Eileen Hunt Botting

Against the background of the international political crises generated by the early phase of the French Revolution at Nootka Sound in 1790 and in Saint-Domingue in 1791, Mary Wollstonecraft developed a capacious political theory of the “rights of humanity.” She pushed beyond narrow post-revolutionary European constructions of “the rights of man” which ignored or excluded “the poor,” “Indians,” “African slaves,” and “women.” While closely following the international politics of the French Revolution, Wollstonecraft developed the core arguments of A Vindication of the Rights of Men (1790) and A Vindication of the Rights of Woman (1792). Her key philosophical innovation was to publicly universalize the conceptual scope of rights, such that rights were no longer—implicitly or explicitly—solely the legal entitlement of propertied white European men, but rather the moral and political entitlement of the whole of humanity across nations. Yet she rhetorically contradicted and philosophically limited the cross-cultural universalism of her theory of equal rights by punctuating her arguments with Western Protestant and Orientalist stereotypes of Eastern despotism. Consequently, international politics and international prejudice shaped Wollstonecraft’s theory of equal rights and her application of it to peoples and cultures beyond those of Western Protestant Europe.


PMLA ◽  
1943 ◽  
Vol 58 (1) ◽  
pp. 163-169
Author(s):  
Elizabeth Nitchie

Amongst the numerous fair ones to whom the singular Rector of Stukeley paid his addresses, was the once famous Mary Wolstonecraft [sic], distinguished during the period of the French Revolution for her democratical writings, and afterwards united to Mr. Godwin, author of St. Leon, &c. Several letters from this intellectual Amazon exist among the papers of the Rev. Gentleman.These words interrupted a search of the newspaper files for an item about Mary Shelley. Although that search proved futile, the bit of unexpected news about her famous mother was adequate reward for the effort. For the Reverend Joshua Waterhouse, the singular Rector of Stukeley—or more accurately Little Stukeley—was an entirely new character in the drama of Mary Wollstonecraft's life, unmentioned by and apparently unknown to any of her biographers. His identity and his history were soon made clear by other issues of the London newspapers, by the Huntingdon Gazette, and by two little books occasioned by his sudden and sordid death. And knowledge of his existence and of his character throws light on certain passages in Mary Wollstonecraft's writings.


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