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Focusing on the ways in which women writers from across the political spectrum engage with and adapt Wollstonecraft's political philosophy in order to advocate feminist reform, Andrew McInnes explores the aftermath of Wollstonecraft's death, the controversial publication of William Godwin's memoir of his wife, and Wollstonecraft's reception in the early nineteenth century. McInnes positions Wollstonecraft within the context of the eighteenth-century female philosopher figure as a literary archetype used in plays, poetry, polemic and especially novels, to represent the thinking woman and address anxieties about political, religious, and sexual heterodoxy. He provides detailed analyses of the ways in which women writers such as Mary Hays, Elizabeth Hamilton, Amelia Opie, and Maria Edgeworth negotiate Wollstonecraft's reputation as personal, political, and sexual pariah to reformulate her radical politics for a post-revolutionary Britain in urgent need of reform. Frances Burney's The Wanderer and Jane Austen's Mansfield Park, McInnes suggests, work as state-of-the-nation novels, drawing on Wollstonecraft's ideas to explore a changing England. McInnes concludes with an examination of Mary Shelley's engagement with her mother throughout her career as a novelist, arguing that Shelley gradually overcomes her anxiety over her mother's stature to address Wollstonecraft's ideas with increasing confidence.
This book charts the complex ideological territory of eighteenth-century sentimental discourse through the uniquely revealing lens of the London Magdalen Hospital for Penitent Prostitutes. The establishment of the London Magdalen House in 1758 is read as the cultural high watermark of sentimental confidence in the compatibility of virtue and commerce. It is the product of a whiggish, moral-sense discourse at its most ebullient and culturally authoritative. Equally visible, though, in this context, are the ideological limitations of moral-sense thinking and an anticipation of the ways in which its ideas ultimately failed to underwrite commercial virtue. Sentimental discourse fractures in the course of the mid-century: in part it becomes increasingly divorced from the world; retreating into a primitivist, proto-Romantic virtue which claims no purchase on "things as they are." Where sentimental vocabulary persists in a worldly context, it becomes divorced from a vocabulary of moral virtue. It is overlaid with a French usage where "sentiment" and "sensibility" describe exquisite emotion rather than refined and cultivated virtue.' Changing Sentiments and the Magdalen Hospital registers the fracturing and shifting ground of sentimental discourse in the changing institutional practise of the Magdalen institution, most particularly in its increasingly embrace of evangelical religion.
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