Passage 1 is adapted from Catharine Beecher, Essay on Slavery and Abolitionism. Originally published in 1837. Passage 2 is adapted from Angelina E. Grimk ֳ ©,
Letters to Catharine Beecher. Originally published in 1838. Grimk ֳ © encouraged Southern women to oppose slavery publicly. Passage 1 is Beecher's response to Grimk ֳ ©'s views. Passage 2 is Grimk ֳ ©'s response to Beecher. Passage 1 -Heaven has appointed to one sex the superior, and to the other the subordinate station, and this without any reference to the character or conduct of either. It is therefore as much for the dignity as it is for the interest of females, in all respects to conform to the duties of this relation... But while woman holds a subordinate relation in society to the other sex, it is not because it was designed that her duties or her influence should be any the less important, or all pervading. But it was designed that the mode of gaining influence and of exercising power should be altogether different and peculiar... A man may act on society by the collision of intellect, in public debate; he may urge his measures by a sense of shame, by fear and by personal interest; he may coerce by the combination of public sentiment; he may drive by physical force, and he does not outstep the boundaries of his sphere. But all the power, and all the conquests that are lawful to woman, are those only which appeal to the kindly, generous, peaceful and benevolent principles. Woman is to win everything by peace and love; by making herself so much respected, esteemed and loved, that to yield to her opinions and to gratify her wishes, will be the free will offering of the heart. But this is to be all accomplished in the domestic and social circle. There let every woman become so cultivated and refined in intellect, that her taste and judgment will be respected; so benevolent in feeling and action; that her motives will be reverenced; `" so unassuming and unambitious, that collision and competition will be banished; `" so `gentle and easy to be entreated,` as that every heart will repose in her presence; then, the fathers, the husbands, and the sons, will find an influence thrown around them, to which they will yield not only willingly but proudly... A woman may seek the aid of co-operation and combination among her own sex, to assist her in her appropriate offices of piety, charity, maternal and domestic duty; but whatever, in any measure, throws a woman into the attitude of a combatant, either for herself or others `" whatever binds her in a party conflict `" whatever obliges her in any way to exert coercive influences, throws her out of her appropriate sphere. If these general principles are correct, they are entirely opposed to the plan of arraying females in any Abolition movement. Passage 2 -The investigation of the rights of the slave has led me to a better understanding of my own. I have found the Anti-Slavery cause to be the high school of morals in our land `" the school in which human rights are more fully investigated, and better understood and taught, than in any other. Here a great fundamental principle is uplifted and illuminated, and from this central light, rays innumerable stream all around. Human beings have rights, because they are moral beings: the rights of all men grow out of their moral nature; and as all men have the same moral nature, they have essentially the same rights. These rights may be wrested from the slave, but they cannot be alienated: his title to himself is as perfect now, as is that of Lyman Beecher*: it is stamped on his moral being, and is, like it, imperishable. Now if rights are founded in the nature of our moral being, then the mere circumstance of sex does not give to man higher rights and responsibilities, than to woman. To suppose that it does, would be to deny the self-evident truth, that the `physical constitution is the mere instrument of the moral nature.` To suppose that it does, would be to break up utterly the relations, of the two natures, and to reverse their functions, exalting the animal nature into a monarch, and humbling the moral into a slave; making the former a proprietor, and the latter its property.
When human beings are regarded as moral beings, sex, instead of being enthroned upon the summit, administering upon rights and responsibilities, sinks into insignificance and nothingness. My doctrine then is, that whatever it is morally right for man to do, it is morally right for woman to do. Our duties originate, not from difference of sex, but from the diversity of our relations in life, the various gifts and talents committed to our care, and the different eras in which we live. * Lyman Beecher was a famous minister and the father of Catharine Beecher. Based on the passages (Passage 1 and Passage 2), both authors would agree with which of the following claims?
- Women have moral duties and responsibilities.
- Men often work selflessly for political change.
- The ethical obligations of women are often undervalued.
- Political activism is as important for women as it is for men.
Answer(s): A
Explanation:
Justification
Option A – “Women have moral duties and responsibilities.”
Both passages explicitly link women’s influence to moral principles. Passage 1 states that a woman’s power
“appeals to the kindly, generous, peaceful and benevolent principles” and that her duties are “piety, charity, maternal and domestic duty.” Passage 2 argues that moral rights and duties are grounded in human moral nature, not in sex, thereby affirming that women possess moral obligations identical to men. This directly supports the claim that women have moral duties and responsibilities.
Option B – “Men often work selflessly for political change.”
The texts focus on women’s sphere of influence, not on men’s self-sacrificial political activism. Although men’s public methods are mentioned, the passages do not highlight male selflessness; they merely contrast the ways men and women exercise power. Therefore this option is not substantiated by the passages.
Option C – “The ethical obligations of women are often undervalued.”
While the authors critique the limited public role of women, they do not argue that society undervalues women’s ethics. Instead, they prescribe a distinct but equally important moral sphere for women. The claim of undervaluation introduces an external sociological judgment that is not explicitly made in either passage.
Option D – “Political activism is as important for women as it is for men.”
Passage 1 explicitly warns against women entering “any Abolition movement” and condemns “coercive influences” and “party conflict.” Passage 2 advocates for moral rights but does not call for women to engage in the same political activism as men; it emphasizes a separate, non-combative moral sphere. Hence, the passages do not endorse equal political activism.
Conclusion The only claim that is directly supported by both passages is that women possess moral duties and responsibilities, making Option A the correct answer.
Reference:
Beecher, C. (1837). Essay on Slavery and Abolitionism. https://www.gutenberg.org/ebooks/24738
Grimké, A. E. (1838). Letters to Catharine Beecher. https://www.gutenberg.org/ebooks/24739