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Ïhe Freedom, Equaüty and Dignity of Humari Reason: a Reconsideration of Cartesian Duaiism

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Ïhe Freedom, Equaüty and Dignity of Humari Reason: a Reconsideration of Cartesian Duaiism ïhe Freedom, Equaüty and Dignity of Humari Reason: A Reconsideration of Cartesian Duaiism Sarah Marquardt A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Departnient of Philosophy University of Toronto Q Copyright by Sarah Marquardt 2001 uisiins and Acquisitions et "iBib iographic Setvices senriees bibliogaphiques The author has granted a non- L'auteur a accordé une licence non exclusive licence aiiowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, disûiie or sel1 reproduire, prêter, distniiuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. Ia forme de microfiche/fïh, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celîe-ci ne doivent être imprimes reproduced without the author's ou autrement reproduits sans son permission, autorisation. The Freedom, Equality and Dignity of Human Reason: A Reconsideration of Cartesian Dualism B Y Sarah Marquardt A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Deparmient of Philosophy University of Toronto Augus t 200 1 This dissertation offers a new perspective on Descartes' theory of mind-body dualisrn by situating it at the intersection of two tmjectories of thought in the 17~ceatury: Cartesianisrn and feminism. At the hem of my thesis is the proposition that any coherent understanding of human king requires the assurnption that sustains Descartes' duaiism: freedom of the mind. in order to demonstrate the importance of Descartes' ntionaiist argument for human freedom of rnind, 1 situate his work in the context of two other 17" century rationaiisis who argued for the emancipation of women: Marie de Gournay (1565-1645) and Fmçois Poulain de la Barre (1647-1723). in The Equality of Men and Women (1622) Gournay articdates a new logic of human relations: one of perfect equality between men and women. On this basis, she contradicts two kinds of inequaiity: in women's historicai representation and in their access to education. These arguments, 1 argue, are strengthened in Descartes' reforrnuIation of mind-body dualism in his Medirations on First Philosophy. Descartes' dualisrn supports a heory of sexuai equality by arpuing an equality of tbe Greedom of mind in the power of reason, The freedom of reason does not invohe negating the passions or the body, as some critics contend. This is because embodiment is an innate i&a of human reason and cannot legitimateiy be negagat. It is aIso because the passion and virtue of generosity, the universal standard of human virtue, does not cdfor negation, but for donal understanding of our passions. Generosity is the key to remedying the disorciers of other passions, and, importantiy, it is the basis of respect for other human beings. 1 argue that this respect does not merely mount to a recognition of the freedom of others, but it goes deeper than that: generosity is the basis for the promotion of human freedom. Poulain de la Barre draws on dualism, Freedom and generosity in order to articuiate, like Gournay, a theory of complete sexual equality. He argues that 'the mind has no sex.' Writing in the 1670s, his work thus bridges Cartesianisrn and earlier 17" century feminism. On his view, every hurnan freedorn, both interna1 and extemal, ought to be afforded to women. iii The Freeàom, Quaüty and Dignity of Human Reason: A Recoasideration of Cartesian Dualism Table of Contents Acknowledgements ................................................................................. vi .. Abbreviations ....................................................................................... .VJ Introduction ......................................................................................... .1 L Mind-Body Dualism Reconsidered: Primary Thesis L) Historical Background: Marie de Gournay, René Descartes, François Poulain de Ia Barre 2) Cartesianism and Feminism in the 17th Century Chapter One : Marie de Gournay : An earIy 17th century ntiondist critique of sexism .. 10 L introduction iT. htrinsic sexism IE Extrinsic sexism TV. Refuting extrinsic sexism V. The principIe of equality VI, Rewriting history W. Equality in education Cbapter Two : Descartes :The fieedom, equality and dignity of human reason ........ 29 L Introciuction IL Structure of the Meditarions m Nature of individual thedom 1) Where &dom hkres in the mùid 2) Freedom as httnith hown to the mind 3) The experience of individual kdom IV. The nature of the Cartesian mind 1) Second Mediration :the cogito argument 2) Sixth Meditation :real distinction between mind and body V. Self and Other 1) Introduction 2) Freedom and the body 1 3) Freedom and the passions 1 i) Historical anaiysis of generosity ii) Couteptuai analysis of generosity 4) Freedom and the body II 5) Freedom and the passions II 6) Generosity and respect 7) The natural equality of &dom Chapter Three :François Poulain de la Barre: Against Custom .......................... 87 1. Introduction II. Nature vs. custom on the question of equaiity III* Cornmon opinion on the nature of women IV. An Historical conjecture on the origins of inequality v. Analysis of inequality on Descartes' theory of the passions VI. The mind has no sex VII. Reason's renewai through equal education m. The naturecustom divide in education K. A Cartesian didogue X. The ethics of singularity XI. Eulaiie's dream XII. Conclusion: reflections on freedorn by Gabrielle Suchon, a 17th century philosopher of freedorn Chapter Four :Two Contemporary Feminist Critiques of Descartes: Susan Bordo and Erica Harth ................................................................. 133 Conclusion: Prolegomena to any future (rationaiist) feminism ............................. 145 Appendix 1: Poulain de la Barre: Historicai Conjecture on the Origins of hequality ........................... 148 Appendix II: Eulalie's Dream ................................................................... 15 1 Above dl, this thesis is dedicated to my four parents, Pm,Kate, Richard and Nelson. This tbesis is a labour, not just of my love, but of theirs. Their unconditionai, unswerving love, support and understanding, but most of aii their faith in me, is my stren,gh. To them, 1owe everything. 1 want to thank my brother, James and my sister Michelle. James is my mode1 for tolerance and gwd-humoured but compassionate iasight. Michelle is an exceptional person, whose dynamism and tesilience are an inspiration to me. 1 thank my grandparents, Helen and Joe, and everyone in my family, for they have ail wonderfully supported my academic career. The depth of my gratitude to Mark Clamen is infinite and stands apart in a category of its own. Not only has Mark ken insi& of this jowney with me, but in the times of blindness, Mark has seen through my own eyes, showing me how to recognize what 1 already obscurely knew. Mark's exceptionai inteugence, intuition and deep kindness have sustained me throughout. 1 continue to be inspired by the courage, insight and support of Erin McCarthy, aiways a step ahead of me. The beautifd musical taients and passions of Stephen Ham have ken a chief inspiration to my thinking and he has been an important person in my Life during this time. 1 also owe thanks to Robert Cohen, for he too has been highly supportive of my choices. 1 want to thank, especially, my supervisors, André Gombay and Ronnie de Sousa, André is to my mind the mode1 of Cartesian geaerosity, and he has been a tremendously supportive presence for the duration of my PhD. I owe whatever knowledge 1have acquired about Descartes, and much about the 17~century, to André. Ronnie de Sousa is a thoughtful, perceptive reader, a generous supervisor, and has offered much timely advice about the direction of my thinking. The following abbreviations are used for primary sources fkquently cited in this dissertation. Works by Marie de Gournay EHF Égalité des hommes et desfemmes. In Marie de Gournay :Fragments d'un discoursféminin. Edited by Élyane Dezon-Jones. Paris: Librairie José Corti, 1988. Equality The Equality of Men and Women. Translated by Eileen O'Neiil. In James Sterba, editor. Social and Political Philosophy: Classical Western Texts in Feminist and Multicultural Perspectives. Belmont: Wadsworth, 1998. Wor ks by René Descartes AT Oeuvres de Descartes, 1 1 vols. Edited by C. Adam and P. Tannery. Paris: J. Vrin, 1964-76. Cited by volume and page number. CSM The Philosophical Writings of Descartes, 2 vols. Translated by John Cottingham, Robert Stoothoff and Dugald Murdoch. Cambridge: Cambridge University Press, 1985. Cited by volume and page number. CSMK The Philosophical Writings of Descartes, vol 3: The Conespondence. Translated by John Cottingbam, Robert Stoothoff, Dugald Murdoch. Cambridge: Cambridge University Press, 1985. Cited by volume and page number. Works by François Poulain de la Barre Égalité De l'égalité des deux sexes. Paris: Fayard, 1984. Éducation De l'éducation des dames pour la conduire de l'esprit dans les sciences et dans les mœurs :entretiens. Edited by Bernard Magné. Touiouse: Université de Toulouse le Mirail, 198 1. At any moment now, we shaii spit forth this Iife of ours, In the meantime, while we stiii draw breath, while we still remain among human beings, let us cultivate our humanity. Seneca, On Anger Reason would overstep aii its bounds if it undertook to explain ...how kedom is possible. - Immanuel Kant, Fomdarions of the Metaphysics of Morals But in history, as in traveling, men usuaily see what they already had in their minds. - John Stuart Mill, The Srlbjection of Women We must leam better What we are and are not. We are not the wind. We are not every vaptmood that tempts Our minds to giddy homeIessness. We must distinguish better Between ourseIves and strangers. There is much that we are noc. There is much that is not. There is much that we have not to be.
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