'Whatever is, is right,' he then proceeds triumphantly to infer. Granted; -- yet, perhaps, no aphorism ever contained a more paradoxical assertion. It is a solemn truth with respect to God. He, reverentially I speak, sees the whole at once, and saw its just proportions in the womb of time; but man, who can only inspect disjointed parts, finds many things wrong; and it is a part of the system, and therefore right, that he should endeavour to alter what appears to him to be so, even while he bows to the Wisdom of his Creator, and respects the darkness he labours to disperse.
The inference that follows is just, supposing the principle to be sound. 'The superiority of address, peculiar to the female sex, is a very equitable indemnification for their inferiority in point of strength: without this, woman would not be the companion of man; but his slave: it is by her superiour art and ingenuity that she preserves her equality, and governs him while she affects to obey. Woman has every thing against her, as well our faults, as her own timidity and weakness; she has nothing in her favour, but her subtilty and her beauty. Is it not very reasonable, therefore, she should cultivate both?' Greatness of mind can never dwell with cunning, or address; for I shall not boggle about words, when their direct signification is insincerity and falsehood, but content myself with observing, that if any class of mankind be so created that it must necessarily be educated by rules not strictly deducible from truth, virtue is an affair of convention. How could Rousseau dare to assert, after giving this advice, that in the grand end of existence the object of both sexes should be the same, when he well knew that the mind, formed by its pursuits, is expanded by great views swallowing up little ones, or that it becomes itself little?