By June Szirotny
The query of even if George Eliot was once what may now be known as a feminist is a contentious one. This booklet argues, via a detailed research of her fiction, proficient via exam of her life's tale and by way of a comparability of her perspectives to these of latest feminists, that George Eliot used to be extra radical and extra feminist than more often than not idea.
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Extra resources for George Eliot’s Feminism: The Right to Rebellion
Moreover, there is no obvious proselytizing for women in her works;127 in her fiction, she never mentions the Women’s Movement, or “equal rights,” and there is little, in her letters, except reference to her signing the petition supporting women’s right to their property (L, II:225, 227), which unmistakably links her to the Women’s Movement. Thus, in 1866, Henry James, after reading her works through Felix Holt, wrote: Of all the impressions . . which a reperusal of George Eliot’s writings has given me, I find the strongest to be this: that .
83. . So the old blind King John of Bohemia at the battle of Creçy [sic] begged his vassals to lead him into the fight that he might strike a good blow, though his own stroke, possibly fatal to himself, could not turn by a hair’s-breadth the imperious course of victory. . In the ‘Spanish Gypsy’ Fedalma says— “The grandest death! to die in vain—for Love Greater than sways the forces of the world,”84— referring to the image of the disciples throwing themselves, consciously in vain, on the Roman spears.
She responds enthusiastically to the radical feminism of Lady Amberley in her May 25, 1870 lecture on the claims of women for education, occupations, equality in marriage, and custody of children111—a lecture that has been curiously ignored. ] than the report in the Times” (“Lady Amberley on the Claims of Women”), Marian wrote the author June 2, 1870: “I find little of which I cannot say that I both agree and keenly sympathize with it [that little presumably being suffrage]. I am glad to see your energetic protest in the beginning112 against that common position—‘I see nothing amiss in the world’” (L, VIII:477).