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Mary Astell (1666–1731)
Abstract
Mary Astell’s influence on the women of England was substantial. To her contemporaries engaged in philosophical controversy, Astell articulated the importance of scholarly community for women as well as men. If she, herself, did not experience the collegiality of the academic life at university, she experienced it from participating in a network of people engaged in profound discussion. Her life exemplified her philosophy: change yourself so that you might change your world.
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Mary Astell, seventeenth-century English philosopher, was born in Newcastle on November 12, 1666. Although she was a well-known Platonist during her time, the facts about her life and works are relatively obscure. A short account of her life and influence is recorded by Ballard in his Memoirs of Several Ladies of Great Britain (1752).1 The only major biography was written by Florence Smith in 1916.2 According to Smith, the material presented by Ballard is often based on rumor. Many of the conclusions which Smith draws in contradiction to Ballard are based solely upon single ambiguous statements made by Astell. The accuracy of information about Mary Astell’s early education is therefore questionable.
PerryRuth. The Celebrated Mary Astell: An Early English Feminist. Chicago: University of Chicago Press. 1986. Pp. xiv, 549. $45.00. - Volume 19 Issue 2 - Barbara Brandon Schnorrenberg
Notes and Discussions Mary Astell's Critique of Locke's View Thinking Matter of In 4.3.6 of the Essay, Locke contends that it is impossible for us to know whether God has not given some systems of matter a power to perceive and think. As Yolton points out, most supporters of the immateriality of the soul have argued from the inconsis- tency of thought and extension to the denial that matter can think.' In her work, The Christian Religion, Mary Astell (1666-1731) not only argues from this supposed in- consistency, but also attempts to show that passages in the Essay and letters to Stilling- fleet are inconsistent with Locke's claim. Although Astell's reputation in philosophy did not survive the particular metaphysical and religious controversies of the seventh century, her work is of historical importance. In this paper I present a short account of her work and her criticism of Locke's view of thinking matter. Among books in Locke's personal library are An Essay in defense of the Female Sex 0696), A farther essay relating to the Female Sex 0696), and Some Reflections Upon Marriage (a 7oo). The first two works have been attributed to Mary Astell, the latter is unquestionably her work? Astelrs metaphysical and epistemological works, which are highly critical of Locke, were published in 17o5, after Locke's death. Smith reports that "the great Mr. Locke she knew and respected, however much she might refuse to accept his opinions. ''3 Mary Astell was born in Newcastle on November 12, a666. Although she was a well-known Platonist during her time, little has been written about her life and works. A short account of her influence is presented by Ballard in his Memoirs of Several Ladies of Great Britain (1752). 4 According to a letter from Thomas Birch to Ballard, after the breakup of her home in 1684 she settled with Lady Catherine ' John W. Yolton, John Locke And The Way ofldeas (Oxford: Clarendon Press, 1968 ), 16x. ' The authorship of An Essay in Defense of the Female Sex is still a subject of controversy. In 19x 3 Professor A. H. Uphan contended that the subject matter of the essay was inconsistent with ideas expressed in Astell's other works. The work has also been attributed to a Mrs. Drake. s Florence M. Smith, Mary Astell (New York: Columbia University Press, a916 ). This was the only major biography of Mary Astell at the time this essay was written. Since then, a new biography has appeared: Ruth Perry, The Celebrated Mary Astell: An Early English Feminist (Chi- cago: University of Chicago Press, 1986). 4 George Ballard, Memoirs of Several Ladies of Great Britain (printed by W. Jackson, 1752 ). [43~] 434 JOURNAL OF THE HISTORY OF PHILOSOPHY 25:3 JULY 198 7 Jones in Chelsea. 5 Astell's home was frequently visited by prominent people in court circles. Philosophical discussions usually concerned religion and education for women. In 1694 she published her first work, A Serious Proposal To The Ladies For the Advancement of their True and greatest Interest. This was followed by Part Two in 1697. The work was well received and went through several editions. At the request of John Norris her correspondence with Norris was published in 1695 under the title of Letters Concerning the Love of God. Astell was a moderate Anglican. Her disagreement with Norris ranged from criticism of his extreme Calvinism to criticism of his meta- physical views. In 17oo she published Some Reflections Upon Marriage. Several of her pamphlets concerning political and religious controversy appeared in print between 17o 4 and 17o5 . In 17o 5 Astell summarized her religious and educational theories in The Christian Religion as Profess'd by a Daughter of the Church of England. In 1729 her health began to decline. Mary Astell died from cancer in 1731. Given the disrespect with which women were held in the seventeenth century, Astell preferred to remain as obscure as possible. Ballard notes that even though her works were published anonymously, her name was soon discovered and became known to several learned persons. Her work was generally respected by most scholars and held in high regard by Norris...
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