By Kathleen A. Ahearn
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Additional resources for The Passions and Self-Esteem in Mary Astell’s Early Feminist Prose (Ph.D. Dissertation)
Example text
This viewpoint, which Norris used to “prove” that a material object could not move an immaterial or transcendent entity, like a human soul, cemented his controversial theosophical stance summarized by the notions that “desire ought to be reserved for God alone” and that fellow humans are to be approached “with disinterested benevolence,” which some of his peers understood as a quietist approach (Acworth 675). Norris’s occasionalist philosophy with his attendant reputation for being a “mystical dreamer” resulted from his adaptation of the French philosopher Nicholas Malebranche’s impulse to “extend the Cartesian method to theological questions” (Acworth 674 & 676).
100) Astell is clearly struggling with this intractable problem as she continues: “I must needs conclude, that when such a Sense is put upon one Precept as causes it to clash and interfere with another, it can’t be the genuine meaning of it” (100). The answer, for her, is to theorize two kinds of love, one with infinite or inexhaustible qualities and the other with more limited characteristics. Astell’s goal in dividing love into two kinds, one 30 associated with the divine and the other associate with “neighbors,” is to avoid “Excess and Irregularity of that Desire that makes it sinful” (100).
This departure leaves his theory concerning love of God increasingly open to attack, not just by materialists but from fellow rationalists, including Astell. As her critique of Norris’s occasionalism gains momentum throughout Letters, a picture emerges of her placement, quite literally, at the center of this debate. But what is most interesting about Astell’s centrist or “middling” position, is its relationship to her emerging feminist philosophy, a connection that is not readily obvious on the surface.