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Frauenbefreiung Und Herrschaftskonstellayon In Philosophie und Poli-k im 20. Jahrhundert, I: 1875-1914 WiSe 2011-12 1.2.2012 Frauenbefreiung und Herrschaskonstellaon in der belle époque, 1: die Vorgeschichte Frieder OCo Wolf Freie Universität Berlin Ins=tut für Philosophie Frauenbewegung und Frauenbefreiung • Diskriminaon und Herrscha • Mehrfache Unterdrückung • Moderne und tradi=onelle Herrschasverhältnisse • Informelle und formalisierte Herrscha (Herrscha, Staatsgewalt, Rechtsverhältnisse) • Poli=sche Bewegung und demokrasche Poli=k • Ins=tu=onalisierte Philosophie und spontane ‚Selbstverständigung‘ [email protected] Das Denken der Frauenbewegung, 1 • Das Erbe der Französischen Revolu=on - Société fraternelle de l’un et l’autre sexe (Februar 1790: Claude Dansard): Heiratsreform, Scheidung, Frauenbildung. (Februar 1791: « toutes les demoiselles ou femmes de la Société qui devraient se marier n’épouseraient jamais ce qu’on appelle un aristocrate ») - Déclara>on des droits de la femme et de la citoyenne (Sept. 1791: Olympe de Gouges) „Frauen, wacht auf! Was auch immer die Hürden sein werden, die man euch entgegenstellt, es liegt in eurer Macht, sie zu überwinden. Ihr müßt es nur wollen.“ - Société des républicaines révolu>onnaires, (Februar –Sommer 1793: Pauline Léon und Claire Lacombe) • Mary Wollstonecra, 1792: «Vindica>on of the Rights of Woman», frz. 1792 als «Défense du droit des femmes», dt. 1793-1794 als "ReHung der Rechte des Weibes" "Would men but generously snap our chains and be content with raonal fellowship instead of slavish obedience, they would find us more observant daughters, more affec=onate sisters, more faithful wives, more reasonable mothers--in a word, bemer ci=zens" [email protected] Déclara>on des droits de la femme et de la citoyenne, 1 Art. I: Die Frau wird frei geboren und bleibt dem Mann an Rechten gleich [...] Art. II: Das Ziel jeder poli>schen Vereinigung ist die Bewahrung der natürlichen und unverjährbaren Rechte von Frau und Mann: diese Rechte sind Freiheit, Eigentum, Sicherheit und vor allem Widerstand gegen Unterdrückung. Art. III: Die Grundlage jeder Staatsgewalt ruht ihrem Wesen nach in der Na>on, die nichts anderes ist als die Wiedervereinigung von Frau und Mann [...] Art. IV: Freiheit und Gerech>gkeit bestehen darin, alles zurückzugeben, was einem anderen gehört. So hat die Ausübung der natürlichen Rechte der Frau keine Grenzen ausser denen, die die ständige Tyrannei des Mannes ihr entgegensetzt. Diese Grenzen müssen durch die Gesetze der Natur und der Vernun] reformiert werden. [email protected] Déclara>on des droits de la femme et de la citoyenne, 2 Art. V: Die Gesetze der Natur und der Vernun] verbieten alle Handlungen, die der Gesellscha] schädlich sein können. Alles, was nicht durch diese weisen und göHlichen Gesetze verboten ist, kann nicht verhindert werden [...] Art. VI: Das Gesetz muss Ausdruck des Gesamtwillens sein; alle Bürgerinnen und Bürger müssen persönlich oder durch einen Stellvertreter zu seiner Entstehung beitragen: alle Bürgerinnen und Bürger, die ja in seinen Augen gleich sein, müssen gleichermassen zu allen Würden, Stellungen und öffentlichen Ämtern zugelassen sein [...] Art. VII: Keine Frau ist ausgenommen; sie wird in den vom Gesetz bes>mmten Fällen angeklagt, festgenommen und gefangengehalten. Die Frauen sind wie die Männer diesem unerbiHlichen Gesetz unterworfen. Art. VIII: Das Gesetz darf nur Strafen festsetzen, die unbedingt und offensichtlich notwendig sind [...] Art. IX: Auf jede für schuldig befundene Frau wird die ganze Strenge des Gesetzes angewandt. Art. X: Niemand darf wegen seiner Überzeugungen, auch wenn sie grundsätzlicher Art sind, belangt werden. Die Frau hat das Recht das SchafoH zu besteigen; sie muss gleichermassen das Recht haben, die Tribüne zu besteigen [...] [email protected] Déclara>on des droits de la femme et de la citoyenne, 3 • Art. XI: Die freie Gedanken- und Meinungsäusserung ist eines der kostbarsten Rechte der Frau, da diese Freiheit die Legi>mität der Väter gegenüber den Kindern sichert. Jede Bürgerin kann deshalb frei sagen: „Ich bin MuHer eines Kindes, das Euch gehört“, ohne dass ein barbarisches Vorurteil sie zwängt, die Wahrheit zu verbergen [...] Art. XII: Die Garan>e der Rechte der Frau und der Bürgerin muss einem höheren Nutzen verpflichtet sein. Diese Garan>e muss dem Vorteil aller gegründet sein und nicht auf dem besonderen Nutzen derer, denen sie gewährt wird. • Art. XIII: Für den Unterhalt der Staatsmacht und für die Ausgaben der Verwaltung sind die Beiträge von Frau und Mann gleich. Sie ist beteiligt an allen Frondiensten und mühseligen Arbeiten; sie muss deshalb gleichermassen beteiligt sein an der Verteilung der Posten, der Anstellungen, der Au]räge, der Würden und der Gewerbe [email protected] Déclara>on des droits de la femme et de la citoyenne, 4 . Art. XIV: Die Bürgerinnen und Bürger haben das Recht, selbst oder durch ihre Stellvertreter die Notwendigkeit der öffentlichen Steuer Festzustellen. Die Bürgerinnen können dem nur zus>mmen, wenn eine gleichmäßige Teilung zugelassen wird, und zwar nicht nur beim Vermögen, sondern auch bei den öffentlichen Ämtern, und sie die Höhe, die Veranlagung, die Eintreibung und die Dauer der Besteuerung mitbes>mmen. Art. XV: Die Masse der Frauen, die durch die Steuerleistung mit der der Männer vereinigt ist, hat das Recht, von jedem öffentlichen Beamten Rechenscha] über seine Verwaltung zu verlangen. Art. XVI: Jede Gesellscha], in der die Garan>e der Rechte nicht gesichert und die Trennung der Gewalten nicht festgesetzt ist, hat gar keine Verfassung. Die Verfassung ist null und nich>g, wenn nicht die Mehrheit der Individuen, die die Na>on bilden, an ihrer Ausarbeitung mitgewirkt hat. Art. XVII: Eigentum kommt allen Geschlechtern zu, gemeinsam oder getrennt [...] niemand kann seiner als eines wahren Erbteils der Natur beraubt werden [...] [email protected] Frühsozialismus und Frauenbewegung • William Thompson / Anna Wheeler: Appeal of one Half the Human Race, WoMEN, Against the Pretensions of the other Half, MEN, to Retain Them in Poli>cal, and Thence in Civil and Domes>c Slavery; in reply to a paragraph of Mrs. Mill’s Celebrated "Ar>cle on Government" (1825) • Born in Ireland, Wheeler (1785-1848) traveled to Dublin, London, France, and Scotland in 1820s, mee=ng Owen and Fourier and learning about the religiously- based Saint Simonian socialist communi=es in France. In Ireland she befriended William Thompson, wealthy socialist author of An Inquiry into the Principles of the Distribu>on of Wealth Most Conducive to Human Happiness (1824). Thompson’s Inquiry cri=qued early capitalism and inequali=es of wealth from the perspec=ve of Robert Owen’s belief that all wealth springs from labor and that both the capitalist and the landlord exploit the laborer. Women would never gain independence in compe==ve capitalist society, the Appeal insisted. Only in socialist communi=es would women "cease to be dependent on individual men for their daily support". Yet despite his economic radicalism, in many ways Owen’s views of women remained tradi=onal, and Thompson and Wheeler’s Appeal went beyond him by viewing women’s oppression from women’s point of view.] [email protected] Frances Wright (1795-1852), 1 • Frances Wright (1795-1852) combined Wollstonecra’s tradi=on of feminism with Fourierist social visions. During several visits to the United States, she also represented the new internaonalism that connected feminists across naonal boundaries. • Wright recorded her impressions of her first trip to the United States (in 1818) in Views of Society and Manners in America (1821), including very posi=ve comments on the "condi=on of women" • Returning to the United States in 1824, she visited Robert Owen’s community at New Harmony, Indiana, and decided to create her own semlement. • Having viewed slavery during a trip up the Mississippi, Wright published A Plan for the Gradual Aboli>on of Slavery in the United States without Danger of Loss to the Ci>zens of the South, a pamphlet in which she proposed that the U.S. government create Owenite slave plantaons where profits would go to purchase the slaves’ freedom. Wright established such a community near Memphis, called Nashoba, which never prospered, before retreang to England in 1827. [email protected] Frances Wright (1795-1852), 2 • Returning to New Harmony in the summer of 1828, Wright delivered lectures that she expanded into a series and delivered in American ci=es, beginning in Cincinna and ending in New York. In 1829 she bought the Ebenezer Church on Broome Street in lower Manhaan, remodeled it into a "Hall of Science" capable of seang 1,200, and lectured there. Adop=ng a radical perspec=ve on topics of current interest, she promoted women’s rights, aacked the pro-slavery leanings of the American clergy, and broke the taboo against women speaking in public. • Walt Whitman, who aended regularly, later said she was "one of the few characters to excite in me a wholesale respect and love." • Robert Owen lectured with her during visits to New York, and his son, Robert Dale Owen, helped her and labor ac=vists in New York City launch the Free Enquirer, a newspaper that gave rise to a workingman’s poli=cal party, dubbed "the Fanny Wright Party.“ • Between 1830 and her death in 1852, she crossed the Atlan=c several =mes, dying in Cincinna, where her lecture tour of 1828 had begun [email protected] Zur Bedeutung des Saint-Simonismus • The most radical feminist ideas of the 1830s were probably those of the Saint Simonians, a religiously-oriented socialist movement in France. Founded by Henri, comte de Saint-Simon, the movement promoted free love as a bemer foundaon for marriage and called for marital bonds based on sexual or emo=onal inclinaons rather than socio-economic needs. • However women within the movement downplayed the free love idea and, aer reading Fourier, advocated women’s economic independence. They founded a periodical, La Femme Libre (The Free Woman), which they published under first names only for fear of persecu=on. • "Appel aux Femmes," originally published in La Femme Libre, was translated as "Call to Women" and reprinted in Robert Owen’s The Crisis.
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