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This is a novel of education, but it is education which is forced upon an independent mind: Isabel Archer learns the interplay of moral systems and natural systems. She is immoral in her continual rejection of conventional, systematic solutions for her life, both the male ideals of the British Lord W and the American O.G. But her life is also the problem of evil, in a curious way: not that she is really Eve, for she is anti-Eve, anti-seduction; but that she is woman, even though she tries not to be. She fights what she is, as both conventional and natural inheretrix of womanhood, but her knowledge is not sufficient--not God's, or Fate's, perhaps--to face the problem of evil on her own. She is prey to the most profound threat to her independence. Osmond is an unnatural male; he is the solution to Isabel's rejection of the natural subordination of womanhood through sexual passion: Osmond is sexually passionless. But he is convention itself in his desire to subordinate her, "Osmond possessed in a supreme degree the art of eliciting one's weakness" (497, S.C. ed)
In Ch. 26, Osmond articulates his intent to "sacrifice" Isabel's "ideas"; that is, James discloses universal evil, an evil which Isabel has no way to deal with. Isabel's "generosity" assumes, at the start, sincerity at least, from her top-of-the-heap moral position, based on her arrogant intellectual comprehension. Through the novel she confronts a villain with no extentuating moral qualities, who is blind to her generosity--not to mention her womanhood.
In Ch 16 she says to Goodwood, "Do you need a reward for an act of generosity?" And he, "Yes, when it involves a great sacrifice." Isabel, "There is no generosity without sacrifice. Men don't understand such things." Isabel knows she is sacrificing something in her marriage to Osmond, but she does not at that point know she is sacrificing her womanhood.
Isabel's "ideas" are to be understood more in the context of continental philosophy, not American: they are part of her direction, her intention. She sacrifices herself to conventional evil in order to avoid a universal subjection born in her as woman, the dependence on passion and subjection to male. Isabel chooses to be, finally, a lady, but not a woman. She loses her arrogance, but also her moral appeal. She sacrifices her womanhood for her "personal independence," which turns out to be morally inadequate for happiness.
But perhaps Feminism has changed that, made independence adequate for happiness?
In Ch. 26, Osmond articulates his intent to "sacrifice" Isabel's "ideas"; that is, James discloses universal evil, an evil which Isabel has no way to deal with. Isabel's "generosity" assumes, at the start, sincerity at least, from her top-of-the-heap moral position, based on her arrogant intellectual comprehension. Through the novel she confronts a villain with no extentuating moral qualities, who is blind to her generosity--not to mention her womanhood.
In Ch 16 she says to Goodwood, "Do you need a reward for an act of generosity?" And he, "Yes, when it involves a great sacrifice." Isabel, "There is no generosity without sacrifice. Men don't understand such things." Isabel knows she is sacrificing something in her marriage to Osmond, but she does not at that point know she is sacrificing her womanhood.
Isabel's "ideas" are to be understood more in the context of continental philosophy, not American: they are part of her direction, her intention. She sacrifices herself to conventional evil in order to avoid a universal subjection born in her as woman, the dependence on passion and subjection to male. Isabel chooses to be, finally, a lady, but not a woman. She loses her arrogance, but also her moral appeal. She sacrifices her womanhood for her "personal independence," which turns out to be morally inadequate for happiness.
But perhaps Feminism has changed that, made independence adequate for happiness?