“Since All the World is mad, why should not I be so?” Mary Astell on Equality, Hierarchy, and Ambition

Ever since Mary Astell was introduced as the “First English Feminist” in 1986, scholars have been perplexed by her dual commitments to natural equality and social, political, and ecclesiastical hierarchy. But any supposed “paradox” in her thought is the product of a modernist conceit that treats equality and hierarchy as antonyms, assuming the former must be prior, normative, and hostile to the latter. Seeing this, two other crucial features of Astell’s thought emerge: her ethics of ascent and her psychology of superiority. These, in turn, illuminate her lifelong fascination with ambition as a feminine virtue, as well as her curious embrace of Machiavelli. Astell’s politics and ethics are thus doubly worthy of recovery, both as the product of a singularly brilliant early modern mind and as a fascinating but forgotten vision of “equality before egalitarianism” that sheds light on the persistent complexities of equality and hierarchy to this day.

The Gatekeeper within: Early Modern English Architectural Tropes of Female Consent

This essay maps out a constellation of early modern English feminine gatekeeper tropes that represent female sexual consent and imagine a gendered Cartesian dualism. This trope’s inherent mind–body divide grants the female subject’s mind a greater measure of rationality and autonomy from the body than other early modern discourses of feminine virtue, such as humoralism. However, it can also undercut feminine agency in self-regulation by placing all the responsibility and blame on the woman’s mind in cases of sexual harrassment and assault. Hadrian Dorrell’s Avisa, Shakespeare’s Lucrece, Thomas Heywood’s Jane Shore, and Christopher Marlowe’s Hero represent a spectrum of feminine mental complicity in extramarital sex, yet their mental “gatekeepers” are all suspected of failure. Shakespeare’s Juliet and Cressida literalize this gatekeeper trope and render it a material allegory when they negotiate with male suitors at literal portals on stage, a window and a chamber door. Examining the extraordinary pressures put on feminine “gatekeeper” minds in early modern texts allows us to discern contemporary willingness to blame the victims of sexual assault.

Burial of a woman with an amber distaff at Viminacium

A luxurious set of spinning implements was discovered as part of the furnishings in the grave of a woman, unearthed in the surroundings of ancient Viminacium. A unique amber distaff with the upper part modelled in the form of a female bust stands out as the most important part of the grave assemblage. Similar artefacts were often misinterpreted, but this specimen was found together with a spindle, thus confirming that it actually is a distaff. Miniature copies of spinning equipment made out of precious materials are known from sepulchral contexts, and are described as objects expressing feminine virtue. It is considered that they were used in wedding rites, thus indicating the possible age of the deceased. Spinning implements can represent useful tools for studying the life course of Roman women. In this paper, an attempt was made to identify the divinity or person depicted on the distaff from Viminacium, considering the symbolic nature of these artefacts.

Gender Socialisation and its Relation to Women’s Work and Family Conflict

This article examines the impact of gender socialization in Malaysian families, especially on daughters regarding their perception towards work inside and outside the home. Hence, this study utilized in-depth interview as part of the qualitative methods to obtain quality data needed. The study establishes, that patriarchy environment, especially one with the classic model of ‘breadwinner father, housewife mother’ creates a pressure on women to bear more household responsibility. Thus, the dominant gender ideologies are entangled with ‘motherhood mandate’ and ‘superior feminine virtue’ that is associated with the reason women left the labour force. It was equally necessary to point out here that other agents of socialization such as media, peers and education played its part as well and influenced the respondent’s conformity to patriarchal values.Keywords: Family conflict, gender, outside the home, socialisation, work inside

Gendered Virtues

Ancient sources widely portrayed the ideal woman as modest, industrious, and loyal to her family. But instead of assuming a single way in which women were virtuous in antiquity, this chapter explores what the virtues looked like in a particular time and place. For example, when women were praised for modesty, what kinds of things were they doing? The chapter argues that virtues like industry and loyalty intersected with and complicated expressions of modesty, so that the virtues were expressed in multiple ways. Thus, virtuous women engaged in a wide variety of activities. Moreover, as they did so, they were not seen as “breaking the rules” of feminine virtue. Instead, women inhabited these norms in a variety of ways that the culture affirmed. New Testament writings express a similar range of expectations.

Salvation and Childbearing

Augustus’s prioritization of family life to promote his own masculinity resulted in a simultaneous emphasis on motherhood in the Roman world. Not only did motherhood advertise a man’s masculine purposing of his woman/wife, but it was also a legitimate path to increased agency for free(d) women. Situated in this context, New Testament and other early Christian traditions offer varying constructions of “feminine virtue,” some of which prioritize or assume motherhood and others of which downplay or even reject it. This chapter examines these themes in the Pastoral Epistles, New Testament household codes (Col 3:18–4:3; Eph 5:21–6:9; 1 Pet 2:9–3:12), the Acts of Thecla, Acts of Andrew, and the Martyrdom of Perpetua and Felicitas. In their sustained wrestling with and formations of Christian gender(s), these writings present salvation as masculinization for all followers of Christ, but they disagree on whether motherhood should be a part of this process.

The Costume of the Vestal Virgins

This chapter examines the Vestal costume. Like the dress of a respectable matrona, the costume of a Vestal rendered visible her social status and moral probity. The full Vestal regalia included the seni crines (six-tressed) hairstyle, a headdress composed of the infula and vittae (woolen bands), a veil known as the suffibulum, a palla (mantle), the soft shoes of a priestess, and a long tunica (tunic). Through a detailed analysis of the Vestal costume, the chapter analyzes how its constituent parts worked together to define and represent a Vestal's position as a public priestess and ideal virgin. These two facets of her identity were inextricably linked and absolutely central to her role in Roman society. A Vestal's virginity guaranteed her ritual purity and her ability to secure the inviolability of the city. In addition to these vital ritual and symbolic functions, her absolute castilas provided a template of feminine virtue after which other women could model their behavior.

Kobieca cnota. Próba zrozumienia ewolucji znaczenia cnoty na przestrzeni wieków

Feminine virtue. An attempt at understanding the evolution of the meaning of cnota (virtue) over the centuriesThe article is devoted to the evolution of the meaning of the Polish lexeme cnota (virtue) starting from the Old Polish to the present time. The starting point is the change in the meaning of the lexeme virtue from the ‘complex of ethical qualities’ in the Old Polish language to the ‘hymen’ in the twentieth century. From the beginning of the Polish language, the lexeme virtue contained a different catalogue of values in relation to men and women. Analysis concerned these meanings which referred to a woman and were related to the valuation not only of the virtue, but also of a woman in general, taking into consideration non-linguistic, social and cultural determinants. The material comes from historical and contemporary Polish language dictionaries. The studies also included the use of lexemes related to the lexem cnota (virtue), such as an adjective cnotliwy (virtuous) or a noun cnotka (would-be virgin, goody-goody), if they concerned the woman‘s virtue. The meaning of the lexeme virtue in relation to a woman was associated with virginity, chastity, considered as a key factor for determining the value of a woman. Such meaning, associated with a positive valuation of virtue persisted until the nineteenth century. In the twentieth century, the broad importance of the lexeme virtue has fallen into disuse, the meaning has been narrowed to ‘virginity’. Following this, in connection with social and customary changes, the virtue, already as ‘virginity’, lost its traditional high rating in the category of moral values.