Democracy In America, Alexis de Tocqueville, 1831
Volume 2, Section 3, Chapter 9, Education of Young Women in the United States
No free communities ever existed without morals, and as I observed in the former part of this work, morals are the work of woman. Consequently, whatever affects the condition of women, their habits and their opinions, has great political importance in my eyes.
Among almost all Protestant nations young women are far more the mistresses of their own actions than they are in Catholic countries. This independence is still greater in Protestant countries like England, which have retained or acquired the right of self-government; freedom is then infused into the domestic circle by political habits and by religious opinions. In the United States the doctrines of Protestantism are combined with great political liberty and a most democratic state of society, and nowhere are young women surrendered so early or so completely to their own guidance.
Long before an American girl arrives at the marriageable age, her emancipation from maternal control begins: she has scarcely ceased to be a child when she already thinks for herself, speaks with freedom, and acts on her own impulse. The great scene of the world is constantly open to her view, far from seeking to conceal it from her, it is every day disclosed more completely and she is taught to survey it with a firm and calm gaze. Thus the vices and dangers of society are early revealed to her; as she sees them clearly, she views them without illusion and braves them without fear, for she is full of reliance on her own strength, and her confidence seems to be shared by all around her.
An American girl scarcely ever displays that virginal softness in the midst of young desires or that innocent and ingenuous grace which usually attend the European woman in the transition from girlhood to youth. It is rare that an American woman, at any age displays childish timidity or ignorance. Like the young women Europe she seeks to please, but she knows precisely the cost of pleasing. If she does not abandon herself to evil, at least she knows that it exists; and she is remarkable rather for purity of manners than for chastity of mind.
I have been frequently surprised and almost frightened at the singular address and happy boldness with which young women in America contrive to manage their thoughts and their language amid all the difficulties of free conversation; a philosopher would have stumbled at every step along the narrow path which they trod without accident and without effort. It is easy, indeed, to perceive that even amid the independence of early youth an American woman is always mistress of herself; she indulges in all permitted pleasures without yielding herself up to any of them, and her reason never allows the reins of self-guidance to drop, though it often seems to hold them loosely.
In France, where traditions of every age are still so strangely mingled in the opinions and tastes of the people, women commonly receive a reserved, retired, and almost conventional education, as they did in aristocratic times; and then they are suddenly abandoned without a guide and without assistance in the midst of all the irregularities inseparable from democratic society. The Americans are more consistent. They have found out that in a democracy the independence of individuals cannot fail to be very great, youth premature, tastes ill-restrained, customs fleeting, public opinion often unsettled and powerless, paternal authority weak, and marital authority contested. Under these circumstances, believing that they had little chance of repressing in woman the most vehement passions of the human heart, they held that the surer way was to teach her the art of combating those passions for herself. As they could not prevent her virtue from being exposed to frequent danger, they determined that she should know how best to defend it, and more reliance was placed on the free vigor of her will than on safeguards which have been shaken or overthrown Instead, then, of inculcating mistrust of herself, they constantly seek to enhance her confidence in her own strength of character. As it is neither possible nor desirable to keep a young woman in perpetual and complete ignorance, they hasten to give her a precocious knowledge on all subjects. Far from hiding the corruptions of the world from her, they prefer that she should see them at once and train herself to shun them, and they hold it of more importance to protect her conduct than to be over-scrupulous of the innocence of her thoughts.
Although the Americans are a very religious people, they do not rely on religion alone to defend the virtue of woman; they seek to arm her reason also. In this respect they have followed the same method as in several others: they first make vigorous efforts to cause individual independence to control itself, and they do not call in the aid of religion until they have reached the utmost limits of human strength.
I am aware that an education of this kind is not without danger; I am sensible that it tends to invigorate the judgment at the expense of the imagination and to make cold and virtuous women instead of affectionate wives and agreeable companions to man. Society may be more tranquil and better regulated, but domestic life has often fewer charms. These, however, are secondary evils, which may be braved for the sake of higher interests. At the stage at which we are now arrived, the choice is no longer left to us; a democratic education is indispensable to protect women from the dangers with which democratic institutions and manners surround them.
The original copyright for Alexis de Tocqueville’s, “Democracy In America,” Translated by Henry Reeve, 1899, is held in the Public Domain because its copyright has expired. Formatting of this digital copy of Democracy In America Copyright © 2011 Steve Farrell and The Moral Liberal. Non-commercial, educational use of individual chapters is encouraged with a live link back to the original copy at The Moral Liberal and a courtesy note to the editors.