Tra Dio E La Sfera Pubblica: Mary Astell Nella Storia Costituzionale Inglese

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Tra Dio E La Sfera Pubblica: Mary Astell Nella Storia Costituzionale Inglese Alma Mater Studiorum – Università di Bologna DOTTORATO DI RICERCA IN Politica, istituzioni e storia Ciclo XXVIII Settore Concorsuale di afferenza: 14/B1 STORIA DELLE DOTTRINE E DELLE ISTITUZIONI POLITICHE Settore Scientifico disciplinare: SPS/02 STORIA DELLE DOTTRINE POLITICHE Tra Dio e la sfera pubblica: Mary Astell nella storia costituzionale inglese Presentata da: ELEONORA CAPPUCCILLI Coordinatore Dottorato Relatore Prof. Stefano Cavazza Prof. Maurizio Ricciardi Esame finale anno 2016 INDICE INTRODUZIONE 1 CAPITOLO I RISCRIVERE LA STORIA 15 1.1 DISSENSO E ORTODOSSIA 17 1.1.1 Le sette 20 1.2 TOLLERANZA, CONFORMITÀ OCCASIONALE, ENTUSIASMO 39 1.2.1 L'entusiasmo alla prova della ragione 66 1.3 DIRITTO PUBBLICO, RIVOLUZIONE, COSTITUZIONE 74 1.3.1 Tra antichi ideali e rivoluzione 75 1.3.2 Un'indagine imparziale sulla Grande Ribellione 86 1.3.3La Gloriosa Rivoluzione e la nascita dell'ordine giuridico 95 patriarcale 1.4 L'ORDINE GIURIDICO PATRIARCALE 103 1.4.1 Istituti di diritto privato tra coverture ed equità 106 1.5 IL PATRIARCALISMO QUALE FATTORE COSTITUZIONALE 117 1.5.1 Il patriarca di Filmer 119 1.5.2 Prima della Rivoluzione 127 1.5.3 Dopo le Rivoluzioni. Nichols e la storia costituzionale 131 patriarcale CAPITOLO II L'IRRUZIONE NELLA SFERA PUBBLICA 137 2.1 UNA GUERRA COMBATTUTA CON ARMI E PAROLE 142 2.1.1 In pubblico disaccordo: la stampa 150 2.1.2 Petizioni pericolose 155 ALL'ALTEZZA DEL LORO SESSO. PETITIONERS, PREDICATRICI, 160 2.2 PROFETESSE 2.2.1 Più coraggiose degli uomini: le petitioners 168 2.2.2 Profetesse e predicatrici 177 i 2.3 KATHERINE CHIDLEY, LEADER INDIPENDENTE 186 2.4 MARGARET CAVENDISH, UNA «COMPLICATED ROYALIST» 205 2.4.1 Una vita al servizio del re 212 2.4.2 Tra contratto e dominio 214 2.4.3 L'utopia di un mondo alla rovescia 218 2.5 LA PAROLA FEMMINILE E L'EGUAGLIANZA 223 2.5.1 La profezia femminile nell'età post-profetica 226 2.5.2 Le godly women dissenzienti e la naturale eguaglianza 236 2.5.3 Una proposta educativa tra il pubblico e il privato 245 CAPITOLO III TRA CONSENSO E LEGITTIMITÀ. LA CRITICA A JOHN LOCKE 257 3.1 LA DIVINA OCCASIONE E L'AMORE DI DIO 259 3.2 IN DIALOGO CON DAMARIS MASHAM 281 3.2.1 Discourse concerning the Love of God 285 3.2.2 Occasional Thoughts in Reference to a Vertuous or Christian 295 Life 3.3 LA RELIGIONE CRISTIANA, O L'INTOLLERANZA DEL 305 CRISTIANESIMO 3.4 TRUMPETERS OF REBELLION. DEL MATRIMONIO E DEL GOVERNO 337 CAPITOLO IV IL RIFUGIO DALL'IGNORANZA E DALLA TIRANNIA DEL COSTUME 371 4.1 DONNE ED EDUCAZIONE IN INGHILTERRA TRA SEI E SETTECENTO 377 4.2 MANUALI DI ISTRUZIONI PATRIARCALI 383 4.3 UN METODO PER L'AUTOAPPRENDIMENTO 402 4.4 UNA NUOVA TEORIA DELLA CONOSCENZA 433 FONTI E LETTERATURA 441 ii Introduzione «Cel. Why, then our only Happiness must be to have one Mind, and one Will, Florimel. Flo. One Mind if thou wilt, but pr'ythee let us have two Wills; for I find one will be little enough for me alone; but how, if those Wills should meet and clash, Celadon»1? Scrivere una storia costituzionale del Seicento inglese non è compito semplice per chi sceglie di partire dal punto di vista eccentrico di una donna che quel secolo lo ha materialmente vissuto. Eppure questo sguardo apparentemente fuori fuoco può gettare una luce nuova sui notissimi eventi del lungo secolo delle Rivoluzioni inglesi. Lo sguardo di Mary Astell è capace di farlo in un modo inaspettato, svelando cioè una parte della storia largamente trascurata, la storia scritta e agita dalle donne. Con la loro irruzione nella sfera pubblica in via di consolidamento e forti della grazia divina, Astell e le donne che vivono dentro la crisi generale del Seicento mettono in tensione l'idea tradizionale dell'esclusione femminile dai processi che accompagnano la nascita dello Stato moderno in Inghilterra. Questa tesi vuole mostrare come, a partire dalla vita e dall'opera di una pensatrice ancora poco valorizzata nella storia del pensiero politico, sia possibile ripensare le categorie finora utilizzate per spiegare i tumultuosi eventi che caratterizzano il periodo rivoluzionario e post-rivoluzionario della prima età moderna inglese. La tesi verte, quindi, su Mary Astell e il suo ruolo all'interno della storia costituzionale inglese a partire dallo spazio che si viene a creare tra Dio e la sfera pubblica. È uno spazio che per Astell non prevede una presenza maschile dominante, ma solo le autorità ordinate da Dio stesso, ovvero il sovrano – meglio se sovrana femmina – e le autorità ecclesiastiche. Al di sotto di esse, non vi sono gerarchie (sociali e sessuali) giustificabili razionalmente, ma solo la dimensione aperta della sfera pubblica che sta faticosamente prendendo forma. In questa congiuntura, i rapporti tra i sessi conoscono una profonda quanto lenta trasformazione, come dimostra la diffusione di opere letterarie, teatrali, filosofiche, scientifiche, di poesia e 1 J. Dryden, Secret Love, or the Maiden Queen, in J. Dryden, The Dramatick Works of John Dryden, Esq.; Volume the Second, London, printed for Jacob Tonson at Shakespear's Head, 1725, p. 80. 1 di prosa, quali Secret Love, or the Maiden Queen di John Dryden, citata in apertura. Questi testi, come pure la nascita del romanzo2, testimoniano una progressiva messa in discussione dell'idea di subordinazione femminile e indicano un clima di radicale sconvolgimento delle relazioni di potere tra i sessi. Tra Sei e Settecento si assiste, infatti, alla crisi delle strutture patriarcali di potere, duramente contestate durante la Rivoluzione degli anni '40 sotto l'ulteriore pressione di un contestuale e inatteso protagonismo femminile. Con il volgere del secolo il patriarcato pare riassestarsi in occasione dell'imporsi di un ordine costituzionale che rompe con la precedente tradizione. Ugualmente, la sovranità cambia il suo statuto sulla spinta del fervore politico-religioso, laddove il movimento puritano e settario mette in questione la legittimità della monarchia, specie nella sua degenerazione assolutista. Patriarcato e sovranità sono due degli assi attorno a cui ruota la riflessione di Astell, che interviene potentemente nel dibattito politico-religioso facendosi portatrice di un pensiero materialmente antipatriarcale, caratterizzato cioè dalla contestazione puntuale del predominio maschile in tutti gli ambiti che materialmente definiscono i rapporti tra i sessi, dalla teologia, alla politica fino all’educazione. Mary Astell (1666-1731) nasce a Newcastle Upon Tyne da una famiglia della gentry che decade finanziariamente quando muore il padre, agiato commerciante di carbone. Da bambina viene educata dallo zio Ralph Astell, vicino alle posizioni dei platonisti di Cambridge e uomo di Chiesa. Presto divenuta orfana anche di madre, nel 1688 emigra a Londra, dove forse l’attende una rete familiare. Lì si rivolge a William Sancroft, arcivescovo di Canterbury, che probabilmente le concede una sovvenzione (vi è traccia di una raccolta di poesie di ringraziamento dedicate a lui). Nel frattempo, intraprende un fruttuoso scambio epistolare con il rettore di Bemerton John Norris, platonista e malebranchiano. Le loro lettere verranno poi pubblicate 2 I. Watt, Le origini del romanzo borghese, studi su Defoe, Richardson e Fielding (1957), Milano, Bompiani, 1991. 2 sotto il nome diLetters Concerning the Love of God. Astell non si sposa, non ha figli e vive probabilmente delle rendite derivanti dalla vendita dei pamphlet e grazie all'aiuto di un circolo di amiche facoltose. Tra di loro vi sono lady Eizabeth Hastings, Mary Wortley Montagu, Ann Coventry, Catherine Jones, le quali l'accompagnano nel suo percorso intellettuale sostenendola materialmente e spiritualmente. Muore di cancro al seno in ascetica solitudine nel 1731, non pubblicando niente di originale per gli ultimi vent'anni della sua vita, forse anche a causa dell'impegno connesso ai compiti di supervisione di una charity school femminile a Chelsea, dove risiede. Non molto di più si sa della sua vita privata. Pubblica dieci opere, tra pamphlet e trattati di argomento religioso, filosofico e politico che costituiscono un importante tassello della protostoria del femminismo e della storia del pensiero politico inglese. La sua carriera letteraria è di breve durata, se si pensa che le Letters sono date alla stampa nel 1693 e Bart'lemy Fair, l'ultimo pamphlet che Astell scrive, viene pubblicato nel 1709. La sua riflessione si sviluppa, dunque, in maniera intensa, sollecitata soprattutto da eventi traumatici che destano il pubblico stupore e stimolano la controversia per mezzo stampa. I tre libelli del 1704 Moderation Truly Stated, A Fair Way with the Dissenters and Their Patrons e An Impartial Enquiry sono in particolare il risultato della presa di posizione di Astell nella disputa che circonda la proposta di decreto parlamentare sulla conformità occasionale. Bart'lemy Fair é a se stante in quanto presenta contenuti decisamente diversi dalla prima edizione delle riflessioni sul matrimonio, che offrono una critica più affilata e decisa alla teologia politica lockeana, al patriarcalismo e all'individualismo liberale. Sorprende la pressoché totale assenza di studi su Astell in Italia. Nell'ambito anglosassone, si registra una crescente attenzione in diverse discipline, dalla filosofia, alla retorica, attraverso la teologia, la storia delle idee e la teoria politica femminista. Il moltiplicarsi di saggi e articoli – le monografie si contano sulle dita di una mano – non è indicatore, però, di particolare accuratezza. Di fatto, la citazione più frequente 3 di Astell – «If all men are born free, how is it that all women are born slaves?»3 – è riportata in centinaia di pubblicazioni, mentre, ad esempio, il manoscritto in cui ingaggia la sua importante disputa con George Hickes, oppure la prefazione di Moderation Truly Stated, brillante pezzo di critica della teoria dell'eccezionalità, sono raramente menzionati e ancor più raramente analizzati. La citazione riportata poco sopra e l'intera riflessione di Astell sul matrimonio sono decisamente potenti e suggestive, soprattutto se lette all'interno di una genealogia del pensiero femminista moderno4.
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