1791年9月，奥兰普·德古热（别名玛丽·戈兹）发表了《女权宣言》，或称《女权与女公民权宣言》，提出了17条要求，它是法国历史上也是世界上第一份要求妇女权利的宣言，表现了一种独特的、完整的女权思想。

在欧洲大陆，女权运动的源头一般被认为来自法国大革命自由平等思潮的影响。18世纪90年代，巴黎出现了一些女性的俱乐部，她们要求教育权和就业权，著名女权活动家玛丽·戈兹（Marie Gouze，别名奥兰普·德古热）代表她的俱乐部发表了第一个“女权宣言”，主张自由平等的公平权利不能仅限于男性。她在法国大革命后期遇害，女权俱乐部也被解散。在以后的年代中，女性组织一再重组，但总是遇到男权社会的敌意，有时甚至激起暴力冲突。

无论是美国的《独立宣言》，还是法国的《人权与公民权利宣言》，在文字上都有意无意地表现出无视妇女的权利，结果所提倡的“人权”实际上仅限于男人的权利，也就是男性特权。例如，美国独立宣言所使用的语言中，所谓人权的“人”表现为“男人”（man）或“男人们”（men）。同样，在法国人权宣言中，“人”也是指“男人”（homme），而公民权中的“公民”也仅限于“男性公民（citoyen）。1791年法国宪法，又进一步从法律上将公民概念男性化。正是由于对法国人权宣言无视妇女权利的不满反应，法国大革命时期的著名女权活动家奥兰普·德古热（Olympe de Gouges）女士，在1791年9月发表了《妇女和女公民权宣言》。

奥林拍·德·古杰（OlylnpedeGoUgdes）1789年提出了《女权宣言》，和《人权宣言》相抗衡。她在宣言中要求废除一切男性特权，但不久她就被送上断头台。当时还出现了一些短命的刊物，少数妇女徒劳地从事政治活动。

Man, are you capable of being just? It is a woman who poses the question; you will not deprive her of that right at least. Tell me, what gives you sovereign empire to oppress my sex? Your strength? Your talents? Observe the Creator in his wisdom; survey in all her grandeur that nature with whom you seem to want to be in harmony, and give me, if you dare, an example of this tyrannical empire. Go back to animals, consult the elements, study plants, finally glance at all the modifications of organic matter, and surrender to the evidence when I offer you the means; search, probe, and distinguish, if you can, the sexes in the administration of nature. Everywhere you will find them mingled; everywhere they cooperate in harmonious togetherness in this immortal masterpiece.

男人，你们真的公正吗？是女人提出了这个问题；你至少不能剥夺她提出问题的权利。告诉我，是谁给了你们压迫我性别的权利？是你们的力量吗？还是你们的才能？看看造物主的智慧；回顾那你们欲与之和谐共存的辉煌的大自然，然后，如果你们敢的话，“从自然界”给我“找出”一个像你们这样暴虐统治的例子吧！回到动物当中看看，请教请教（化学）元素，研究研究植物，最后看一眼有机界的一切变异，然后，向我给你们的这些证据低头认错吧！如果你能的话，不如搜索一下，调查一下，区别一下，那自然界中的性别吧！在每一个角落，你都会看到它们联系（混合）在一起；在每一个角落，它们都在大自然（那永垂不朽的作品）当中和谐共存，共同合作。

Man alone has raised his exceptional circumstances to a principle. Bizarre, blind, bloated with science and degenerated - in a century of enlightenment and wisdom - into the crass est ignorance, he wants to command as a despot a sex which is in full possession of its intellectual faculties; he pretends to enjoy the Revolution and to claim his rights to equality in order to say nothing more about it.

男人自己已经把他们“相对与自然界的两性平等”例外的状况，当作一种“理所当然的”原则了。“他们”怪诞、盲目、因科技而自我膨胀、堕落——在一个启蒙和智慧的世纪里——进入到最愚笨（不顾及他人感受的）的歧视当中，他们妄图发号施令，就像一个暴君，一个垄断着理性思维能力的性别；他们自命支持“法国”大革命，宣布他们的平等权利，以便于不必再说更多的话。（不必再顾及女人的权利）

Mothers, daughters, sisters [and] representatives of the nation demand to be constituted into a national assembly. Believing that ignorance, omission, or scorn for the rights of woman are the only causes of public misfortunes and of the corruption of governments, [the women] have resolved to set forth in a solemn declaration the natural, inalienable, and sacred rights of woman in order that this declaration, constantly exposed before all the members of the society, will ceaselessly remind them of their rights and duties; in order that the authoritative acts of women and the authoritative acts of men may be at any moment compared with and respectful of the purpose of all political institutions; and in order that citizens' demands, henceforth based on simple and incontestable principles, will always support the constitution, good morals, and the happiness of all.

Consequently, the sex that is as superior in beauty as it is in courage during the suffering of maternity recognized and declares in the presence and under the auspices of the Supreme Being, the following Rights of Woman and of Female Citizens.

母亲们，女儿们，姐妹们，国家的这些代表们要求“取得”参加国民大会“的资格”。妇女们相信，歧视、忽视或对妇女权利的轻视是“妇女的”社会不幸和政府腐败的原因。她们决定，庄严宣告她们天赋的（自然的）、不可转让的神圣的妇女权利，以便于使这份经常性地对全体社会成员公开的宣言不断地提醒妇女“意识到”自己的权利和义务；以便于妇女的权力行为（法案）（authoritativeacts）和男人的权力行为在任何时候都能相提并论，被郑重（受尊重地）作为一切政治制度的目的；以便于使公民的要求，从今以后能够建立在简单和不可否认（无可争辩）的原则的基础上，能永远支撑起宪法、良好道德和全体人民的幸福。

因此，那正受到母性束缚的、既美丽又勇敢的性别，在上帝的在场和支持下，认可并宣布女权和女公民权如下。

Article 1

Woman is born free and lives equal to man in her rights. Social distinctions can be based only on the common utility.

第一条

妇女生来就是自由的，在她们的权利方面和男人是平等的。（在权利方面，妇女生来而且始终是自由的，和男人是平等的。）社会分工（区别）只能建立在这一普遍原则（效用）的基础上。（只有在公共利用上才显出社会上的差别。）

Article 2

The purpose of any political association is the conservation of the natural and imprescriptible rights of woman and man; these rights are liberty, property, security, and especially resistance to oppression.

第二条

任何政治结合的目的都是为了保护妇女和男人的自然和不受时效限制（不可动摇）的权利；那就是：自由权、财产权、安全权，还有反抗压迫的权利。

Article 3

The principle of all sovereignty rests essentially with the nation, which is nothing but the union of woman and man; no body and no individual can exercise any authority which does not come expressly from it [the nation].

第三条

任何主权的原则，根本上取决于人民（国家、民族），而人民不过是男人和女人的联合体；没有任何一个组织或个人可以行使未经人民明确授予的权利。

Article 4

Liberty and justice consist of restoring all that belongs to others; thus, the only limits on the exercise of the natural rights of woman are perpetual male tyranny; these limits are to be reformed by the laws of nature and reason.

第四条

自由和公正是指从事一切无害于他人的权利（由恢复所有其他人的东西组成的）；那么，妇女行使她们自然权利的限制，就是持续的男性暴政。这些限制将被自然法律和理性所革除。

Article 5

Laws of nature and reason proscribe all acts harmful to society; everything which is not prohibited by these wise and divine laws cannot be prevented, and no one can be constrained to do what they do not command.

第五条

“只有”自然法律和理性宣告一切对社会有害的行为；任何没有被这些明智的、天赐的法律禁止的[事]都不受禁阻，而且任何人都不能被强迫去做法律没有规定[他们去做的]事。

Article 6

The laws must be the expression of the general will; all female and male citizens must contribute either personally or through their representatives to its formation; it must be the same for all: male and female citizens, being equal in the eyes of the law, must be equally admitted to all honors, positions, and public employment according to their capacity and without other distinctions besides those of their virtues and talents.

第六条

法律必须代表（是）公意；每一个女性和男性公民都必须（有权）亲自，或通过代表来参与立法；法律对任何人都应该是一样的：无论是男性还是女性公民，在法律面前一律平等，对于任何荣誉、地位和公职都应该是平等的，只根据能力“授予”，不因他们的道德和才干之外的区别“而有所差别”。

Article 7

No woman is an exception: she is accused, arrested, and detained in cases determined by law. Women, like men, obey this rigorous law.

第七条

没有妇女例外：妇女只能根据法律被指控、逮捕和拘留。妇女和男人一样，遵守严谨的法律。

Article 8

The law must establish only those penalties that are strictly and obviously necessary, and no one can be punished except by virtue of a law established and promulgated prior to the crime and legallyapplicable to women.

第八条

法律只能进行严格的、明显是必需的处罚，而且除非由在犯罪之前制定并公布的、对妇女来说是合适的法律“处罚”，没有人能被处罚（不能处罚任何人）。

Article 9

Once any woman is declared guilty, complete rigor is [to be] exercisedby the law.

第九条

即使任何妇女被宣布有罪，酷刑都应该被依法严惩。

Article 10

No one is to be disquieted for his very basic opinions; woman has the right to mount the scaffold; she must equally have the right to mount the rostrum, provided that her demonstrations do not disturb the legally established public order.

第十条

任何人都不能为他最基本的权利而忧虑（被干涉）；妇女有权登上绞刑台；她们必须享有平等的权利登上讲台，只要她的演讲不违反法定的公共秩序。

Article 11

The free communication of thoughts andopinions is one of the most precious rights of woman, since the liberty assuresthe recognition of children by their fathers. Any female citizen thus may sayfreely, I am the mother of a child which belongs to you, without being forcedby a barbarous prejudice to hide the truth; [an exception may be made] torespond to the abuse of this liberty in cases determined by the law.

第十一条

自由交流思想和观点的权利，是妇女最宝贵的权利之一，既然这一自由使孩子认识他们的父亲，那么，任何女性公民[也]都可以自由地说，“我是你孩子的母亲”，而不被野蛮的偏见强迫着隐藏这一事实；“除非是”法定的滥用这一自由权（言论自由）的行为，“才可以禁止”。

Article 12

The guarantee of the rights of woman and the female citizen implies amajor benefit; this guarantee must be instituted for the advantage of all, andnot for the particular benefit of those to whom it is entrusted.

第十二条

女权和女公民权的保证必然包含一项主要的利益；这一保证必须是为全体“妇女和女公民”制定的，而不是专门为了有利于被委托“制定这一保证”的人。

Article 13

For the support of the public force and the expenses of administration,the contributions of woman and man are equal; she share all the duties[corvees] and all the painful tasks; therefore, she must have the same share inthe distribution of positions, employments, offices, honors and jobs[industrie].

第十三条

为了支持公共武装力量和行政管理支出，女人和男人的贡献是平等的；妇女承担所有“应承担的”义务（徭役）和辛苦的工作；那么，她们必须同样享有在地位、职业、职务、荣誉和就业方面的“平等”分配。

Article 14

Female and male citizens have the right to verify, either by themselvesor through their representatives, the necessity of the public contribution.This can only apply to women if they are granted an equal share, not only ofwealth, but also of public administration, and in the determination of theproportion, the base, the collection, and the duration of the tax.

第十四条

女性和男性公民有核实公共捐款（赋税）必要性的权利，无论是亲自还是通过代表。赋税只有在妇女得到平等的负担——不仅是财产，还有公共管理——的情况下才能“征收”，并且要由”女性和男性公民“决定它的税率、客体（基础）、征收方式和持续时间。

Article 15

The collectivity of women, joined for taxpurposed to the aggregate of men, has the right to demand an accounting of hisadministration from any public agent.

第十五条

全体像男人那样纳税的妇女，都有权要求知道任何公共部门的行政事务（要求政府向其报告工作）。

Article 16

第十六条

No society has a constitution without the guarantee of the rights andthe separation of powers; the constitution is null if the majority ofindividuals comprising the nation have not cooperated in drafting it.

任何社会都不会有一部没有权力的分立和权利的保障的宪法；如果组织国家的大部分人没有参与起草宪法，这部宪法就是无效的。

Article 17

Property belongs to both sexes whether united or separate; for each itis an inviolable and sacred right; no on can be deprived of it, since it is thetrue patrimony of nature, unless the legally determined public need obviouslydictates it, and then only with a just and prior indemnity.

第十七条

财产同属于两性，无论是共同的还是分开的；对任何人来说，这都是不可侵犯的神圣权利；任何人的财产都不能被剥夺，因为它是自然的真正遗产，除非是”出于“合法的既定公共需要的命令，而且必须要先有公平的补偿”才能征用他人的财产“。

Postscript

Woman, wake up; the tocsin of reason is being heard throughout the whole universe; discover your rights. The powerful empire of nature is no longer surrounded by prejudice, fanaticism, superstition, and lies. The flame of truth has dispersed all the clouds of folly and usurpation. Enslaved man has multiplied his strength and needs recourse to yours to break his chains. Having become free, he has become unjust to his companion.

Oh, women,women! When will you cease to be blind? What advantage have you received from the Revolution? A more pronounced scorn, a more marked disdain. In the centuries of corruption you ruled only over the weakness of men. The reclamation of your patrimony, based on the wise decrees of nature - what have you to dread from such a fine undertaking? The bon mot of the legislator of the marriage of Cana? Do you fear that our French legislators, correctors of that morality, long ensnared by political practices now out of date, will only say again to you: women, what is there in common between you and us? Everything, you will have to answer.

If they persist in their weakness in putting this non sequitur in contradiction to their principles,courageously oppose the force of reason to the empty pretensions of superiority; unite yourselves beneath the standards of philosophy; deploy all the energy of your character,and you will soon see these haughty men,not groveling at your feet as servile adorers,but proud to share with you the treasures of the Supreme Being. Regardless of what barriers confront you, it is in your power to free yourselves; you have only to want to. Let us pass not to the shocking tableau of what you have been in society;and since national education is in question at this moment, let us see whether our wise legislators will think judiciously about the education of women.

妇女们，觉醒吧！全宇宙都能听到理性的警钟：发现你的权利。强大的自然帝国永远不再是被偏见、狂热、迷信和谎言包围的了。真理的光芒已经驱散了一切愚蠢和篡夺的阴云。被奴役男人们已经加强了他们的“革命”力量，他们需要你们帮助，来打破枷锁。“但”自由之后，他们却不公正地对待他们的伙伴。

啊，妇女，妇女！你们什么时候才不再盲目？你们从大革命中得到了什么好处？“只有”更多公然的蔑视，更多显明的轻视。在堕落的几个世纪，你们仅仅统治着男人不足的地方。改造你们基于自然智慧的命令的遗产（指女权）——对这么光辉的事业，你们怕什么呢？南的婚姻立法者（摩西）的名言？还是怕被现 在已经过时的政治惯例长期制约着的法国议员们，那些道德的匡正者们，仅仅对你们说：女人，你们和我们有什么共同的地方呢？你们将不得不回答一切“问题”。

如果他们坚持把这与他们的原则相悖的谬论，那么，勇敢地用理性的力量反对“男人”优越感的空虚自命吧！你们自己要联合在哲学的标准下；施展你们品质的一切力量，很快你们就会看到，那些傲慢的男人，不再是跪在你们面前的爱慕者，而是会自豪地与你们共享上帝的珍宝。不论你们面前有多少障碍，自由是你们的权利！那是理所当然的（你们只要想得到）。让我们忘掉过去你们在社会上令人震惊的地位吧；既然现 在国民教育问题已经提上日程，让我们看看我们明智的议员们会不会明智地想想妇女的教育问题。

Women have done more harm than good. Constraint and dissimulation have been their lot. What force has robbed them of, ruse returned to them; they had recourse to all the resources of their charms, and the most irreproachable persons did not resist them. Poison and the sword were both subject to them; they commanded in crime as in fortune. The French government, especially, depended throughout the centuries on the nocturnal administrations of women; the cabinet kept no secret from their indiscretion; ambassadorial post, command, ministry, presidency, pontificate, college of cardinals; finally, anything which characterizes the folly of men, profane and sacred, all have been subject to the cupidity and ambition of this sex, formerly contemptible and respected, and since the revolution, respectable and scorned.

妇女痛苦大于幸福（弊大于利）。约束和虚伪就是她们的命运。暴力和诡计从她们那里抢走的东西；她们求助于她们的魅力资源，而最正直的人也没有阻止这事（指抢夺）。毒药和剑都用来使她们服从；他们在罪中发号施令，像是理所当然（像在机会中）。尤其是法国政府，数世纪以来，依赖于对妇女的夜间（性）统治；内阁毫不掩饰他们的轻率言行“压迫妇女”；大使之位、命令权、部门“长官之位”、总统之位、教皇（主教）之位、红衣主教的大学“都不对妇女开放”；最后，一切显示出男人愚蠢特征的事物，不论是世俗的还是宗教的，都源于（从属于）这个性别的贪婪和野心，它们曾经是可鄙视的但受尊敬，而在大革命之后，则是可尊敬的但受鄙视。

In this sort of contradictory situation, what remarks could I not make! I have but a moment to make them, but this moment will fix the attention of the remotest posterity. Under the Old Regime, all was vicious, all was guilty; but could not the amelioration of conditions be perceived even in the substance of vices? A woman only had to be beautiful or amiable; when she possessed these two advantaged, she saw a hundred fortunes at her feet.If she did not profit from them, she had a bizarre character or a rare philosophy which made her scorn wealth; then she was deemed to be like a crazy woman; the most indecent made herself respected with gold; commerce in women was a kind of industry in the first class [of society], which, henceforth, will have no more credit.

If it still had it, the revolution would be lost, and under the new relationships we would always be corrupted; however, reason can always be deceived [into believing] that any other road to fortune is closed to the woman whom a man buys, like the slave on the African coasts. The difference is great; that is known. The slave is commanded by the master; but if the master gives her liberty without recompense, and at an age when the slave has lost all her charms, what will become of this unfortunate woman? the victim of scorn, even the doors of charity are closed to her; she is poor and old, they say; why did she not know how to make her fortune＞ Reason finds other examples that are even more touching.

A young, inexperienced woman, seduced by a man whom she loves, will abandon her parents to follow him; the ingrate will leave her after a few years, and the older she has become with him, the more inhuman is his inconstancy; is she has children, he will likewise abandon them. If he is rich, he will consider himself excused from sharing his fortune with his noble victims. If some involvement binds him to his duties, he will deny them, trusting that the laws will support him. If he is married, any other obligation loses its rights. Then what laws remain to extirpate vice all the way to its root? The law of dividing wealth and public administration between men and women. It can easily be seen that one who is born into a rich family gains very much from such equal sharing. But the one born into a poor family with merit and virtue - what is her lot? Poverty and opprobrium. If she does not precisely excel in music or painting, she cannot be admitted to any public function when she has all the capacity for it. I do not want to give only a sketch of things; I will go more deeply into this in the new edition of all my political writings, with notes, which I propose to give to the public in a few days.

在这种矛盾的情况下，我有什么评论不能说的！我只有一次机会来评论，但这一机会将会引起最远的后裔的注意。在旧政治制度下，一切都是邪恶的，一切都是有罪的；但是难道人们不能理解状况的改善“的必要？”甚至在堕落的本质上吗？女人只能是美丽而和蔼的；有这两种优势的女人，门下会有巨大的幸福。如果一个女人没有这两种优势（没有得益于它们），她有怪诞的性格或使她鄙视财富的奇怪观念，那么她就会被认为像个疯狂的女人；最下流的是，女人被当作金子一样看待；女人的交易成了上流“社会”的一种产业，“而”这，从今以后，不会再是荣耀了。（上流社会里，女人只要美丽和和蔼，女人不应该有别的观念；女人只是用来交易嫁娶的东西，女人就等同于“嫁妆”金子，女人的价值就是这样。）

如果它仍然是的话，革命将会失败，而在新的形势（关系）下，我们将会永远堕落。然而，理性常常被欺骗，“以至于”人们相信，女人没有其他获得幸福的机会，她们是男人买的，就像非洲海岸的奴隶。差别很大，我们都知道。奴隶由主人发号施令；但是如果主人无偿给予她自由，是在这个奴隶已经失去了一切魅力的时候，“那么”这个不幸的女人会遭遇什么呢？“她是”歧视的受害者，甚至连慈善团体的大门都向她关闭：“她又穷又老”，他们说。为什么她不知道如何获得幸福呢？理性发现了其他更加感动“心灵”的例子。

一个看轻、没经验的妇女，被她所爱的男人勾引，愿意抛弃父母去追随他；但几年后那个忘恩负义的人就会离开她，而且她越老，他的无情无义就会越冷漠。如果她有孩子，他也同样会抛弃他们。如果他有钱，他会想到自己得免于和他高贵的受害者分享家产。如果有要求他负责的，他会拒绝它们，并相信法律会支持他。如果他是已婚的，任何其他的义务都会消失。这样，法律要如何从根本上消灭堕落？法律把男人和女人的财产和公共管理分开。显而易见，从这样的平均分配中，富家的“女”人得到了很多。可是穷人家的“女人”，“即使”她有功劳和道德——她会有什么命运？贫穷和耻辱！如果不是恰好在音乐或美术上较好的话，纵然有能力，她也不会被任何公共集会接纳。我不想只写写大略的东西（给一个梗概）；最 近我会在我所有的政治文章的新版中深究这个问题，同时还有我对社会提出的建议的函件。

I take up my text again on the subject of morals. Marriage is the tomb of trust and love. The married woman can with impunity give bastards to her husband, and also give them the wealth which does not belong to them. The woman who is unmarried has only one feeble right; ancient and inhuman laws refuse to her for her children the right to the name and the wealth of their father; no new laws have been made in this matter. If it is considered a paradox and an impossibility on my part to try to give my sex an honorable and just consistency, I leave it to men to attain glory for dealing with this matter; but while we wait, the way can be prepared through national education, the restoration of morals, and conjugal conventions.

我继续我关于道德问题的文章。婚姻是信任和爱情的坟墓。已婚的女人可以不受惩罚地给她们丈夫生私生子，给他们本不属于他们的财产。“但”未婚的女人只有一点点虚弱的权利，古老而非人性的法律否定了给她们的孩子以他们的父亲起名和继承财产的权利，这方面还没有法律规定。如果这算是一个悖论，且给我的性别以可敬的、公正一致的“权利”是我力所不能及的，那么我把解决这一问题的光荣留给男人；但当我们等待时，随着国民教育、道德重建和婚姻习俗，我们可以“逐步解决这个问题”。

Form for a Social Contract Between Man andWoman

We, ________ and _________, moved by our own will, unite ourselves for the duration of our lives, and for the duration of our mutual inclinations, under the following conditions: We intend and wish to make our wealth communal, meanwhile reserving to ourselves the right to divide it in favor of our children and of those toward whom we might have a particular inclination, mutually recognizing that our property belongs directly to our children, from whatever bed they come,and that all of them without distinction have the right to bear the name of the fathers and mothers who have acknowledged them, and we are charged to subscribe to the law which punished the renunciation of one's own blood. We likewise obligate ourselves, in case of separation, to divide our wealth and to set aside in advance the portion the law indicates for our children, and in the event of a perfect union, the one who dies will divest himself of half his property in his children's favor, and if one dies childless, the survivor will inherit by right, unless the dying personhas disposed of half the common property in favor of one who he judged deserving.

为了男人和妇女之间的社会契约而设

我们，________和_________，被我们自己的愿望感动，为了我们生命的延续，为了我们共同意向的延续，在下述的状况下，联合我们自己：我们打算并且希望使我们的财产变为公有，同时保留自己的权利，来为了孩子、为了我们特别爱的人而分割，“我们”互相承认我们的财产直接属于我们的孩子，不管他们从哪张床来。他们都有无差别的权利来继承那认他们的父亲和母亲的名字，且我们有责任同意那惩罚抛弃自己亲生孩子（原文为血）的行为的法律。我们同样认为，如果离婚，我们自己有义务分割财产，提前留下法律规定的给孩子的一份。“另外”，如果婚姻圆满，一方死亡，他应当把他那一半的财产留给孩子。如果一方死亡时没有孩子，另一方有权继承遗产，除非死者要把他那一半的财产留给他认为值得给的另外的人。

That is approximately the formula for the marriage act I propose for execution. Upon reading this strange document, I see rising up against me the hypocrites, the prudes, the clergy, and the whole infernal sequence. But how is [my proposal] offers to the wise the moral means of achieving the perfection of a happy government! I am going to give in a few words the physical proof of it.The rich, childless Epicurean finds it very good to go to his poor neighbor to augment his family. When there is a law authorizing a poor man's wife to have a rich one adopt their children, the bonds of society will be strengthened and morals will be purer.This law will perhaps save the community's wealth and hold back the disorder which drives so many victims to the almshouses of shame, to a low station, and into degenerate human principles where nature has groaned for so long. May the detractors of wise philosophy then cease to cry out against primitive morals, or may they lose their point in the source of their citations.

这正是我提议实行的婚姻法案。在读了这篇奇谈怪论（原文为奇异的文档）之后，我看到，许多人起来反对我，有伪君子，极端分子（原文prudes），教士，以及整个地狱世界。但是“我的提议”为实现一个幸福政府提供了多么明智的道德行径！我将用一些词句来实证这一点。富裕的、没有孩子的伊壁鸠鲁（古希腊哲学家）发现，到他的穷邻居那里去，是扩大家庭的好办法。如果有一部法律批准一个贫穷男人的妻子可以让一个富人来收养自己的孩子，社会关系就会强化，道德也会更纯洁。这部法律也许会节省社会的财富，并减少混乱，这把那么多的受害者驱赶到耻辱的济贫院、到一个低下的层次、到堕落的人类原则，这个自然已经渴望了很久。在那时，智慧哲学的诋毁者们“反对女权的人”或许会停下来，向简单的道德高喊反对，或者他们也许会失去他们依据的源头。

Moreover, I would like a law which would assist widows and young girls deceived by the false promises of a man to whom they were attached; I would like, I say, this law to force an inconstant man to hold to his obligation or at least [to pay] an indemnity equal to his wealth.Again, I would like this law to be rigorous against women, at least those who have the effrontery to have recourse to a law which they themselves had violated by their misconduct, if proof of that were given.At the same time,as I showed in Le Bon heur prim it if de l'homme,in 1788, that prostitutes should be placed in designated quarters. It is not prostitutes who contribute most to the depravity of morals, it is the women of society. In regenerating the latter,the former are changed. This link of fraternal union will first bring disorder,but in consequence it will produce at the end a perfect harmony.

此外，我希望有一部法律，来帮助寡妇和被一个作虚假承诺的男人欺骗而爱上他的年轻姑娘。我希望，我说，这部法律能迫使一个反复无常的男人承担义务，或至少是“支付”与他的财产相称的赔偿。“反之”，我也希望这部法律严格约束妇女，至少是那些在被证实做出了淫乱之事而违反了法律、却想得到这法律支持的女人。与此同时，正如我在1788年的《原始人的幸福》（原文为LeBonheur primitive de l'homme）中说的，妓女应该被列在指定的岗位。并不是妓女带来了多数的道德堕落，而是社会上的妇女。如果后者得到新生，前者也将被改变。这种同志般的联合关系开始会带来混乱，但最终它会带来和谐。

I offer a foolproof way to elevate the soul of women; it is to join them to all the activities of man; if man persists in finding this way impractical, let him share his fortune with woman, not at his caprice, but by the wisdom of laws. Prejudice falls, morals are purified, and nature regains all her rights. Add to this the marriage of priests and the streng the ning of the king on his throne, and the French government cannot fail.

我提供一个万无一失的办法来提升妇女的精神；这就是让她们参加男人的所有活动；如果男人坚持说这办法行不通，就让他们和妇女分享机会吧，不由他的狂想，而由法律的智慧。偏见消除，道德净化，自然复得她的一切权利。加上神父的婚姻、强化宝座上的国王，法国政府不会失败。

It would be very necessary to say a few words on the troubles which are said to be caused by the decree in favor of colored men in our islands. There is where nature shudders with horror; there is where reason and humanity have still not touched callous souls; there,especially, is where division and discord stir up their inhabitants. It is not difficult to divine the instigators of these incendiary fermentations; they are even in the midst of the National Assembly; they ignite the fire in Europe which must inflame America.Colonists make a claim to reign as despots over the men whose fathers and brothers they are; and,dis owning the rights of nature, they trace the source of [their rule] to the scan tiest tint of their blood. These inhuman colonists say: our blood flows in their veins, but we will shed it all if necessary to glut our greed or our blind ambition. It is inthese places nearest to nature where the father scorns the son; deaf to the cries of blood, they stifle all its attraction; what can be hoped from the resistance opposed to them?To constrain [blood] violently is to render it terrible; to leave[blood] still en chained is to direct all calamities towards America. Adivine hand seems to spread liberty abroad throughout the realms of man; only the law has the right to curb this liberty if it degenerates into license,but it must be equal for all; liberty must hold the National Assembly to its decree dictated by prudence and justice.May it act the same way for the state of France and render her as attentive to new abuses as she was to the ancient ones which each day become more dreadful.My opinion would be to reconcile the executive and legislative power, for it seems to me that the one is everything ad the other is nothing - whence comes, unfortunately perhaps, the loss of the French Empire. Ithink that these two powers, like man and woman, should be united but equal inforce and virtue to make a good household. . . .

有必要用几句话说那些据说是由支持我们岛屿上的有色人种的法案带来的困扰。这就是自然在恐惧中战栗的地方；这就是理性和人性还没有感动冷漠的灵魂的地方；尤其是，这就是分裂和纷争激起它们居民的地方。不难预测煽动者的煽动性的纷扰；他们甚至就在国民大会的会场；他们点燃欧洲的火焰，那必将映红美洲。殖民地居民认为他们要像暴君一样凌驾于他们的父兄之上；而且，没有自然的权利，他们发现了他们对他们血液的淡色的“统治”的源头。这些无人性的殖民者说：我们的血液流过他们的血管，但是必要时我们会让它全部流出，以实现我们的贪欲或我们瞎眼的野心。那是离自然最近的地方，父亲鄙视儿子；听不见血的呼喊，他们镇压它一切的吸引；从对他们的反抗中能指望什么呢？暴力约束“血”就是在反过来使它变可怕；让“血”继续被束缚就是让一切灾难降临美洲。神似乎超出国界，在整个人类中传播自由；只有法律才有权约束这自由，如果它堕落为特许，不过这必须对一切人平等；自由必须让国民大会坚持它因智慧和公正发布的命令。愿它对法兰西国同样做，并反过来使她像她对古代的使日子一天天变可怕的恶习那样对新的恶习保持关注。我的观点是，使行政和立法权力一致，因为我觉得其中一个是一切，而另一个什么也不是——不幸的是，也许这是从以前的法兰西帝国那里来的。我想这两权，正如男人和女人，应当联合，但在权利和首先上平等，来创造一个更好的家庭……