In the next section, "The Red Room as the Site of the Gaze" Newman alerts us to the Jane's established propensity to seek enclosed spaces and observe from behind the draperies where she can "observe without being observed" (29). Through her lack of visible presence Jane then becomes seen as anti-aristocratic. In addition, this recession is a naturally ingrained part of her character and she does not shy away from it. In addition, Newman introduces to us the notion of the "gaze" with the example of Jane's other worldly experience of a gleam of light in the Red Room. In essence, this example exemplifies the notion that "what we are foes not coincide with what we can see and know of ourselves; that we are not equivalent to our own conscious perception; that we in some ways exceed the limits of our own apprehension and in others fall short; and that we do so in ways visible only from outside the self-that is, from the place of the other" (32).
In the third section, Through the Looking Glass: From the Red Room to the Outside World, she contextualizes the notion of the gaze, from Lacaan, as concerning subjectivity, rather than objectivity, as a mode of being . She first addresses Lacaan notion, a kind of deconstruction: "it seeks to dislodge the self from the embarrassing position" of the philosophical idealist, for whom, "nothing of the world appears except" the things or phenomena represented in his own mind" (33). She then introduces another view of this gaze through Kaja Silverman, "in which every subject of vision is also its object, the screen is the place where meaning intervenes, interpreting the subject for him or herself..." (33). Newman then applies these concepts to tie the first several sections, on obscurity, back into the mix, "But at this moment in Jane's life the effort is doomed to failure, as the 'great looking-glass', amid the room's other 'high, dark' furnishings, dwarfs her. It returns to her an image of herself as the Reeds see her-precisely as other, devalued, tiny, insignificant, not worthy of being seen" (38).
In the fourth section, Scopophilia, Art, and Distinction: The Psychical and Social Meanings of Jane's paintings, Newman again focuses in on surveillance. "Jane Eyre further suggests that the scopic drive, like all manifestations of the drive, works both ways, taking both the active form of looking and the 'passive' form of exhibitionism, the please in being looked at. Newman then claims that Jane channels these exhibitionist qualities into a display that is not really a display-her art. Newman's aforementioned physical manifestations of ideal femininity are not enough, the historical-social, a she calls it, must also be explored. Jane's art is not just a channel for her in artistic development; it reveals her participation in semiotics to assert her social standing. But not only does she use artistic impulse to show worth and standing, she attempts to pain the sublime and defy idealized femininity. Then through Rochester's questioning of her work, we can see the ambiguity of whether domesticity is part of Jane's nature or if it is by achievement and attainment of skill.
The fifth section, The Divided Ideal of Social Duty", the emphasis is taken off of the novel, briefly, to focus on the social and cultural implications. As evangelical fervor was slowly unwound to secularization, the middle class gained both economically and culturally and so it became convenient and necessary to focus on worldly issues rather than spiritual ones. Credit depended on reputation and vice versa and in 19th century England, what better way to show credit than to manipulate dress, consumption, etiquette, etc to show the wealth of a family? And who better to display these displays than the young woman of the family, the focus of social ties. However, despite these social changes, the Christian notions still held some ground, such as in Jane's refusal of Rochester's offer to dress her in fine clothes and jewels. And this originality that Rochester sees is the decidedly newly constructed English, non-aristocratic ideal feminization of women.
Finally, Newman dedicates the remaining sections, and last 15 pages, to Lucy Snowe of Villette. She asserts that the notions of seeing and being seen, as displayed above in Jane Eyre are again central to Villette, but with much more ambivalence. Here, Newman outlines several key differences between Jane and Lucy; that the men in Jane Eyre are different versions of English masculine desirability and in Villette M. Paul with his strange and alien Catholicism cannot help to define Lucy's ideal femininity. In addition, in Villette, Bronte does more than display the screen and instead chooses to use it to expose vulnerabilities and limits produced by it, "If the essence of the (modern) self lies in being conceived as interiority, as Bronte's fiction has repeatedly been shown to insist, and if women's power in the social world depends on the richness of their interior selves, especially if they are marked by what Lucy calls 'outward deficiency' (483), what if that interior itself were fundamentally a vacancy?" (48).
Newman then outlines the role of surveillance as it is in Jane Eyre, but instead of watching and not being watched, Villette instead has an active engagement from both Lucy and M. Paul, "Pleasure, in other words, can lean on power without simply feeding it-at least in Villette, despite the pervasiveness of surveillance in the text. By constructing M.Paul's flirtation as a form of supervision-which it partly is- Lucy finds a way for her own repressed desire for 'notice' to achieve satisfaction. If, as I have argued, soliciting the other's attention has negative, even disastrous, meaning in her unconscious, the surest way for attentions to become acceptable to her would be for them to present themselves as chastisement" (55). In addition, in the final section entitled Writing and Display, Newman again differentiates Villette from the clean and optimistic control of her audience-that is to say Jane is controlling her subjectivity (who looks at her, how she is looked at, etc),demonstrated in Bronte's other novel. In Villette, rather Lucy limits the information that is included to her audience, thereby limiting how much of her subjectivity she wishes to display. She seems to only address the reader directly when it seems integral to the story and at no other points. In addition, the actual concept of the artist, such as Lucy writing and Bronte writing Lucy is put on display, through Vashti, without actually putting women on display, thereby again carefully limiting personal subjectivity. Finally, Newman ties up this chapter by expressing the bind between objectivity and subjectivity and how each plays its crucial role, as noted above, in idealizing Victorian notions of femininity.