From the very beginnings of what George Washington called “the last great experiment for promoting human happiness,” there were women who questioned why they were not to share in what the Declaration of Independence called “unalienable rights” to “Life, Liberty and the pursuit of Happiness.”
In 1776, Abigail Adams famously wrote to her husband John:
“. . . in the new code of laws which I suppose it will be necessary for you to make, I desire you would remember the ladies and be more generous and favorable to them than your ancestors. Do not put such unlimited power into the hands of the husbands. Remember, all men would be tyrants if they could. If particular care and attention is not paid to the ladies, we are determined to foment a rebellion, and will not hold ourselves bound by any laws in which we have no voice or representation.”
In 1844, Margaret Fuller’s book, Woman in the 19th Century, one of the wellsprings of the American feminist movement, was as much excoriated as it was praised, but it foreshadowed the events at Seneca Falls:
“. . . Many women are considering within themselves what they need that they have not, and what they can have if they find they need it. Many men are considering whether women are capable of being and having more than they are and have, and whether, if so, it will be best to consent to improvement in their condition . . .”
And she noted: “. . . The past year has seen action in the Rhode Island legislature, to secure married women rights over their own property, where men showed that a very little examination of the subject could teach them much ; an article in the Democratic Review on the same subject more largely considered, written by a woman, impelled, it is said, by glaring wrong to a distinguished friend, having shown the defects in the existing laws, and the state of opinion from which they spring . . .”

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