Recently, Mitch McConnell's now infamous quote about Elizabeth Warren struck a chord with many American gender equality movements. “Yet, he persisted,” it was said in an attempt to rebuke Senator Warren, but instead provoked a positive reaction from women across the nation, many of whom felt silenced or oppressed. Although it has very modern connotations, the phrase can still be applied to women of 19th century feminist movements: Sarah Margaret Fuller was one such woman. Following Fuller's enlightened upbringing within her political family and frustrations with her secondary female status, a new national renaissance fueled new transcendentalist and humanitarian values ​​in the antebellum era. Fuller used her political and literary background to convey her philosophical reflections to the critics before her, ultimately helping to expose the glossy facade of America's Gilded Age. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay “Very early on, I knew the only purpose in life was to grow up” (Fuller). Already, at a young age, Margaret Fuller was remarkably ahead of her contemporaries in both literature and philosophy. Her father, Timothy Fuller, “encouraged in Margaret her passion for precision, [which] established masculine ideals of character for his daughter” (4, 12). Fuller was taught how to write, contemplate, and debate like many males in the antebellum era, giving her a head start that would create her platform for her future career as an author. In contrast to the male-dominated society of her upbringing, Fuller sees herself as a man's mind in a woman's heart (9, 3). The concept exposes how, as Margaret grew up, the only peers among her at her level of education were men, but ultimately her heart was filled with intense passion and complexity that no man could match. His father was a prominent lawyer and later a congressman. He attended several schools and continued to educate himself, learning German and Italian, and was soon making translations of Goethe and Bettina von Arnim. (13, 4). Fuller's extensive and intense educational background would prove to be a significant asset throughout her future career as a writer, journalist, and foreign correspondent. Although it seems that with his high society father and world class educational uprising Fuller's life should have simply been an easy upbringing. However, with the second-class city standard for women still prominent in her social environment, Fuller found herself in many positions that were predominantly male. She openly reiterates that she knows she is fortunate enough to have the privileges of education and a job in a workplace she enjoys, and when asked what office she thinks women should perform, she replied: "Any... . let them be sea captains if you will. I have no doubt that there are women suited to the office" (2, 6). lack of education for women. The Enlightenment period determined the importance of education for all women, regardless of race or class status. Oberlin was “one of the few places where African American women could receive an education . Between 1835 and 1865, at least 140 African American women attended Oberlin College, many of whom were former slaves” (6, 3). Frances Wright is a great example of how women were not taken seriously in the 19th century This cartoonanimated, with Wright as a goose, was designed to humiliate her and prevent her from speaking her mind. Although harshly maligned by the press, Wright was not deterred. Despite public outcry, Wright continued to lecture. He called for equality for women, freedom for slaves, and free education for all children. He passionately declared: “Equality is the soul of freedom; without it, in fact, there is no freedom" (3, 6). Her perspective connects with Fuller's argument for the spirituality of women, the “immortal beings” who are forced to forget their nature in order to grow, as an intellect to think for itself and a soul to live freely. Education and feminism were both significant ideologies. this inspired Fuller to pursue a career as a social advocacy journalist, however, the most dominant philosophy he believed in was transcendentalism. It is known that Emerson was the source of the transcendental wave of spirituality. Many of his works dealt with humanistic and romantic concepts, and one of his main legacies is his firm belief in mortal spirituality. This also happens to Margaret Fuller. Her life can be seen as an effort to find what she called the “sovereign self” (5, 2). The key to his character and the secret of his strong individual influence and ardent sympathies was the power of the soul to receive and evoke. Fuller also supported the idea that the soul of the human being is perverted and destroyed by society, and that after living among other human beings and depending on the system, one becomes unaware of one's own internal resources and powers, leading to confusion and general chaos (4, 2). Margaret Fuller's transcendentalist revolt would prove evident in her writings later in her journalism career following her marriage to Giovanni Angelo, where her platform was used to advocate for reform in New York City. “Give me the truth; do not deceive me without any illusion” (3, 9). When Fuller first arrived in New York City, he said one of his first assignments was to “examine the institutions here of a restorative and benevolent kind” (8, 3). He visited these institutions and wrote a series of articles describing holidays at the institutions. Fuller tinged his relationships with romantic irony. She went to church services at Sing Sing Prison on Christmas and Thanksgiving, and visited the Bloomingdale Asylum for the Insane on Valentine's Day (5, 12). In many ways he ends up abandoning transcendentalism and instead decides to focus on a more rapid and continuous goal. In the “Twenty-fifth Report of the Bloomingdale Asylum for the Insane” Fuller sets out his general philosophy on institutional reform. He believed “that criminals, the insane, or the destitute improved when they received kind treatment, good living conditions, education, and respect. Harsh treatments made them worse” (3, 2). However, in 1848 the reformer Dorothea Dix visited Bloomingdale and described a much harsher place with overcrowded wards and inadequate physical facilities and supervision. When Margaret Fuller left New York for Europe in August 1846, many of her contemporaries assumed she had abandoned American life for good. and that his dispatches from London, Paris and revolutionary Rome signaled his move away from a national agenda in literature and criticism. The fact that Fuller herself never returned to American shores has led scholars to conclude that the body of her journalistic work abroad, like her physical body, could not be “repatriated” (5, 7). On the eve of the 1848 riots in Italy, Austria and France, Fuller immersed himself in the turmoil. No longer the “outsider” she had seemed to her,.