Schooling for girls begins in the early modern West as intellectuals make the case that women possess the same human characteristics as men do; that they are capable of rational thought; and that they can and should be educated. Religious and civil officials, founders of schools, teaching orders, school masters and mistresses accept the new characterization of women, finding girls to be worthy of education and apt pupils. They create day and boarding schools for girls across Europe, announcing them as ideal training grounds for literacy, academic training, domestic skills, and quite importantly, religious and moral training. The founding of the first schools for girls follows after more than a century of discussion of women's worth, carried on in a querelle des femmes, a "debate about women," that raised questions about the nature and capacity of women, commonly characterized as the "weaker sex.";In large part, a double-edged fear about endangering female chastity by exposing girls to ideas contained in books and removing them from the home to attend schools was addressed by humanists and other authors to allow for a greater acceptance of female learning, and soon after, girls' schooling. Influential figures, like Juan Luis Vives, Desiderius Erasmus, Johannes Amos Comenius, and Francois de Salignac de La Mothe Fenelon wrote against the traditional view that barred women from learning, strongly advocating education for girls and women highlighting many benefits for the individual and society. Many of the first founders of girls' schools and teachers recognized and credited the earlier advocates for their works and ideas, which they implemented in the classroom.;This dissertation examines both the intellectual tradition of the fourteenth through seventeenth centuries that opens the way to the schooling of women, and the emergence of the first schools, both religious and secular, in the sixteenth and seventeenth centuries. It culminates with the examination of the plan for co-education that the late eighteenth-century advocate, Mary Wollstonecraft proposed in A Vindication of the Rights of Woman , which forms a bridge between the early modern and modern conceptions of girls' schooling. Her revolutionary call for equal education as a means to human development and a just society, while unpopular in her day, came to fruition in parts of the West in the decades following her death.
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机译：女童的上学始于现代西方早期，因为知识分子认为妇女具有与男子相同的人格特征。他们有理性思考的能力；并且他们可以而且应该接受教育。宗教和民政官员，学校的创建者，教学命令，学校主人和情妇接受了妇女的新特征，认为女孩值得教育并适合学生。他们为全欧洲的女童开设了日间和寄宿学校，宣布它们是扫盲，学术培训，家庭技能，以及非常重要的宗教和道德培训的理想训练场。在经历了一个多世纪的关于女性价值的讨论之后，成立了第一所女子学校，这是在“女性辩论”中进行的，这引起了人们对女性的本质和能力的质疑，通常被认为是女性的特征。 “弱性行为”。在很大程度上，人道主义者和其他作者提出了一种双重恐惧，担心通过将女孩暴露于书籍中所载的思想并将其带离家中上学来危害女性贞操。女性学习以及不久之后的女子教育。像胡安·路易斯·维维斯（Juan Luis Vives），Desiderius Erasmus，约翰内斯·阿莫斯·科门纽斯（Johannes Amos Comenius）和弗朗索瓦·德·萨利尼亚克·德拉·穆特·芬内隆（Francois de Salignac de La Mothe Fenelon）这样的有影响力的人物反对传统观点，即禁止妇女学习，强烈主张对女孩和妇女进行教育，突出了对个人和社会的诸多好处。许多女子学校的第一批创始人和老师都认可并赞扬了早期倡导者在课堂上所实施的工作和思想。本论文考察了十四至十七世纪的知识传统，这为通往世界的道路开辟了道路。在16和17世纪，妇女接受了教育，并出现了宗教和世俗的第一所学校。 18世纪末的倡导者玛丽·沃尔斯通克拉夫特（Mary Wollstonecraft）在《妇女权利的辩护》中提出的共同教育计划的审查达到了高潮，该计划在现代早期和现代女童教育观念之间架起了一座桥梁。她的革命性呼吁，即平等教育，作为人类发展和公正社会的手段，尽管在当时并不受欢迎，但在她去世后的几十年中，在西方的某些地区得到了实现。
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