less concerned about them, and thus the most fruitful source of discontent is entirely cut off.

The mind whose comprehensive views of happiness takes in the whole period of existence, will not easily be disturbed by those little cross accidents which ruffle the temper, and destroy the peace of the frivolous and selfish: we accordingly find that those who have most successfully cultivated the faculty of abstraction, are remarkable for serenity and composure. This superiority to the events of life, constituted the virtue of the Stoic school. But there is this difference betwixt the philosophy of the Stoic and the Christian, that the former confined the views of the operation of circumstances entirely to self; while the latter embraces the interests of others. The one annihilates the sympathies and affections of the heart; the other regulates and improves them. The abstract idea of happiness produced in the stoic, apathy; in the Christian, active benevolence.

That the cultivation of abstract reasoning is conducive to social and domestic happiness, will appear still more evident, when we consider the consequence of being able to take comprehensive views of character.

The selfish and short-sighted, live a life of perpetual warfare. Having but one standard whereby to judge of every person, they are seldom satisfied; as they seldom meet with any who exactly tally with their idea of perfection. A casual act of kindness from the vain or capricious excites in them expectations of steady friendship; and when these expectations are frustrated, they express the bitterness of disappointment! Truth, honour, integrity, and every virtue of the heart, if not united with a certain species of courtesy, they despise; nor can

they, even in their dearest friends, overlook a blemish, though counterbalanced by a thousand endearing and amiable qualities. Such is the inevitable consequence of dwelling for ever upon particulars; nor can we, but by means of extensive and general views of character, avoid disappointment and disgust.

In order to enable us properly to appreciate the character of any individual, we must have cultivated all the intellectual powers; and obtained a perfect ascendancy over all the selfish passions. Unless the attention be lively, and the conception vigorous, we can never enter into the associations which give to character its form and colouring. To decide upon the tendency of actions and opinions, the judgment must be strong; and to see all the parts at once, by which alone we can form any idea of their general tendency and congruity, we must be capable of generalization. Nor will all these faculties suffice, if we have not obtained such a command over the affections of the heart, as shall prevent their interfering to bring in a false verdict. Were the necessity of these qualifications duly considered, it would teach us to pronounce with diffidence on the characters of others :-were they actually attained, it would put an end to inconsistency in our expectations.

Having got over the most difficult part of my undertaking, and, as I hope, succeeded in rendering the subject familiar to your mind, I shall for the present relieve you from the fatigue of attention, and reserve the farther application of what has been advanced for another letter.

18* VOL. II.

Adieu.

LETTER XII.

ABSTRACTION.

Character of those who object to the cultivation of the reasoning faculty in the female sex.-Other objections stated and examined.-Means to be employed in preparing the mind for the exercise of abstraction.

MY DEAR FRIEND,

WHERE a confined education, an injudicious culture of the intellectual faculties, or the pursuit of mean and grovelling objects, have rendered a man incapable of enlarged and elevated views, it is not surprising that he should contemn the powers of general reasoning, (especially in our sex ;) as they give that manifest superiority to the possessor, which pride must be pained to feel, and mortified to acknowledge.

The less the faculty of abstraction is cultivated, the less chance there is, that the mind will ever rise superior to the influence of early association. It is by taking an abstract view of the real nature of things, that early prejudice can in any instance be conquered and where the mind is incapable of such views, we must expect that prejudice will continue to operate for ever.

Far, therefore, from being surprised at the mean notions entertained by men of narrow minds concerning the cultivation of the female understanding, we should learn to expect such sentiments, as the inevitable consequence of early prejudice and shallow intellect. Were this deeply impressed upon our sex, it would prevent the misery of disappoint

ment as the woman who is capable of reasoning, and unites herself to a man of inferior capacity, in the vain hopes of obtaining an acknowledged ascendancy, seldom fails to be convinced of her error, when it is too late to admit of remedy.

The advocate for the cultivation of female reason has other enemies to contend with, besides those of the above description; enemies, who, as they use the poisoned weapons of flattery, and seek to gain the passions over to their interest, are far more powerful adversaries than the proud, the prejudiced, or the ignorant.

Where the passions have been cherished rather than the affections, the qualities that excite emotion will be preferred to the virtues which commanded esteem. Unfortunately for our sex, reason, and its attendants, prudence and propriety, are discovered to be productive of associations connected with no emotions save those of complacency. No wonder, then, that the voluptuary, in whatever degree he may himself possess the powers of intellect, should

be adverse to female cultivation.

That the sprightly prattle of unthinking folly should sometimes be found an agreeable relaxation, even to the philosopher, we must be willing to admit but when ever it is systematically preferred by a man of sense, that man, however grave his deportment, or unblemished his reputation, will, if he candidly examine his motives, find them influenced by passion. The emotions in which he delights, are not connected with delicacy of sentiment, or elegance of taste; and in his disposition, the selfish affections will be found to have obtained an ascendancy over the social.

It is for the sake of the associations it excites, and not for the esteem it produces, that the melt

ing softness of fictitious sensibility has had so many admirers among the sensible part of mankind. The real virtues of modesty, gentleness, and humility, produce sentiments of esteem and complacency; but though in a mind of delicacy these sentiments may touch the heart with emotions still more tender, they cannot be expected to make much impression, unless where these virtues are so thoroughly understood as to be properly appreciated. Not so with all the long et cetera of female weaknesses. A dear creature crying for she does not know why, or palpitating with terror at she does not know what, excites, by her tears and her terrors, associations of tenderness that produce emotions, which, though very foreign to those of esteem, are nearly allied to passion.

By those who consider such emotions as superior to every species of intellectual enjoyment, we may be assured the cultivation of intellect in our sex will never be countenanced or encouraged. To the younger part of our sex, they will deem such cultivation to be injurious; and to the married woman they contend that it is useless. But is it really so? Does it never happen, that a woman, from being incapable of taking a comprehensive view of her own and her husband's interests, unwittingly contributes to the ruin of both? Does no inconvenience ever arise from the pursuit of pleasures, which reason would disapprove? Do eager diputes concerning trifles never throw a little mud into the perennial stream of matrimonial felicity? Let these questions be answered by experience, and whatever may be pronounced with regard to youth and beauty, the cultivation of the reasoning powers will, to the married woman be allowed not altogether unnecessary.