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" "I say to the Legislature that, if you enact laws against social evils, whatever those laws are, let them be alike for man and for woman.
Ernestine Louise Rose (13 January 1810 – 4 August 1892) was an atheist feminist, Individualist Feminist, and abolitionist. She was one of the major intellectual forces behind the women's rights movement in nineteenth-century America.
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Natural history gives us a knowledge of the animal kingdom in general; the different organisms, structures, and powers of the various species. Physiology teaches the nature of man, the laws that govern his being, the functions of the vital organs, and the conditions upon which alone health and life depend. Phrenology treats of the laws of mind, the different portions of the brain, the temperaments, the organs, how to develop some and repress others to produce a well balanced and healthy condition. But in the whole animal economy—though the brain is considered to be a "microcosm," in which may be traced a resemblance or relationship with everything in Nature—not a spot can be found to indicate the existence of a God.
We need no other; but we must, reassert in 1876 what 1776 so gloriously proclaimed and call upon the law-makers and the law-breakers to carry that declaration to its logical consistency by giving woman the right of representation in the government which she helps to maintain; a voice in the laws by which she is governed, and all the rights and privileges society can bestow, the same as to man, or disprove its validity. We need no other declaration. All we ask is to have the laws based on the same foundation upon which that declaration rests, viz.: upon equal justice, and not upon sex. Whenever the rights of man are claimed, moral consistency points to the equal rights of woman.
Not long after we arrived here, nearly 28 years ago, we saw an advertisement for a meeting at Tammany Hall to discuss Robert Owen's Community principles. Being interested in the subject we attended the meeting, but to our surprise, and I must say regret, the various speakers, instead of debating Owen's Community, debated Owen. I told them that, according to the notice, principles and not persons were to be discussed. In every controversy it is well to keep the two distinct.