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The Second Sex. Simone de Beauvoir was born in Paris in In she became the youngest person ever to obtain the agrégation in philosophy at the. Le Deuxième Sexe has come to be accepted as a pioneering and uniquely ambitious attempt to explore, within a philosophical framework, all aspects of woman's situation (McCall; ). Gender as Lived Time: Reading The Second Sex for a Feminist Phenomenology of Temporality. Simone de Beauvoir. Introduction. For a long time I have hesitated to write a book on woman. The subject is irritating, especially to women; and it is not new.

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Simone de Beauvoir - The Second weinratgeber.info - Ebook download as PDF File .pdf), Text File .txt) or read book online. Simone de Beauvoir - The Second Sex - Ebook download as PDF File .pdf) or read book online. Simone de Beauvoir's masterwork is a powerful analysis of the . SIMONE DE BEAUVOIR The Second Sex Simone de Beauvoir was born in Paris in In she became the youngest person ever to obtain the.

All agree in recognising the fact that females exist in the human species; today as always they make up about one half of humanity.

Simone de Beauvoir - The Second Sex.pdf

And yet we are told that femininity is in danger; we are exhorted to be women, remain women, become women. It would appear, then, that every female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened reality known as femininity. Is this attribute something secreted by the ovaries? Or is it a Platonic essence, a product of the philosophic imagination? Is a rustling petticoat enough to bring it down to earth? Although some women try zealously to incarnate this essence, it is hardly patentable.

It is frequently described in vague and 2 dazzling terms that seem to have been borrowed from the vocabulary of the seers, and indeed in the times of St Thomas it was considered an essence as certainly defined as the somniferous virtue of the poppy But conceptualism has lost ground.

The biological and social sciences no longer admit the existence of unchangeably fixed entities that determine given characteristics, such as those ascribed to woman, the Jew, or the Negro. Science regards any characteristic as a reaction dependent in part upon a situation. If today femininity no longer exists, then it never existed. But does the word woman, then, have no specific content? This is stoutly affirmed by those who hold to the philosophy of the enlightenment, of rationalism, of nominalism; women, to them, are merely the human beings arbitrarily designated by the word woman.

Many American women particularly are prepared to think that there is no longer any place for woman as such; if a backward individual still takes herself for a woman, her friends advise her to be psychoanalysed and thus get rid of this 3 obsession. In regard to a work, Modern Woman: The Lost Sex, which in other respects has its irritating features, Dorothy Parker has written: I cannot be just to books which treat of woman as woman My idea is that all of us, men as well as women, should be regarded as human beings.

But nominalism is a rather inadequate doctrine, and the antifeminists have had no trouble in showing that women simply are not men. Surely woman is, like man, a human being; but such a declaration is abstract. The fact is that every concrete human being is always a singular, separate individual.

To decline to accept such notions as the eternal feminine, the black soul, the Jewish character, is not to deny that Jews, Negroes, women exist today this denial does not represent a liberation for those concerned, but rather a flight from reality.

Some years ago a well-known woman writer refused to permit her portrait to appear in a series of photographs especially devoted to women writers; she wished to be counted among the men. But in order to gain this privilege she made use of her husbands influence! Women who assert that 4 they are men lay claim none the less to masculine consideration and respect.

I recall also a young Trotskyite standing on a platform at a boisterous meeting and getting ready to use her fists, in spite of her evident fragility. She was denying her feminine weakness; but it was for love of a militant male whose equal she wished to be. The attitude of defiance of many American women proves that they are haunted by a sense of their femininity.

In truth, to go for a walk with ones eyes open is enough to demonstrate that humanity is divided into two classes of individuals whose clothes, faces, bodies, smiles, gaits, interests, and occupations are manifestly different. Perhaps these differences are superficial, perhaps they are destined to disappear. What is certain is that they do most obviously exist. If her functioning as a female is not enough to define woman, if we decline also to explain her through the eternal feminine, and if nevertheless we admit, provisionally, that women do exist, then we must face the question what is a woman?

To state the question is, to me, to suggest, at 5 once, a preliminary answer. The fact that I ask it is in itself significant. A man would never set out to write a book on the peculiar situation of the human male. But if I wish to define myself, I must first of all say: I am a woman; on this truth must be based all further discussion.

A man never begins by presenting himself as an individual of a certain sex; it goes without saying that he is a man. The terms masculine and feminine are used symmetrically only as a matter of form, as on legal papers. In actuality the relation of the two sexes is not quite like that of two electrical poles, for man represents both the positive and the neutral, as is indicated by the common use of man to designate human beings in general; whereas woman represents only the negative, defined by limiting criteria, without reciprocity.

In the midst of an abstract discussion it is vexing to hear a man say: You think thus and so because you are a woman; but I know that my only defence is to reply: I think thus and so because it is true, thereby removing my subjective self from the argument. It would be out of the question to reply: 6 And you think the contrary because you are a man, for it is understood that the fact of being a man is no peculiarity.

A man is in the right in being a man; it is the woman who is in the wrong. It amounts to this: just as for the ancients there was an absolute vertical with reference to which the oblique was defined, so there is an absolute human type, the masculine.

Woman has ovaries, a uterus: these peculiarities imprison her in her subjectivity, circumscribe her within the limits of her own nature. It is often said that she thinks with her glands. Man superbly ignores the fact that his anatomy also includes glands, such as the testicles, and that they secrete hormones.

He thinks of his body as a direct and normal connection with the world, which he believes he apprehends objectively, whereas he regards the body of woman as a hindrance, a prison, weighed down by everything peculiar to it.

Simone de Beauvoir: A re-reading

The female is a female by virtue of a certain lack of qualities, said Aristotle; we should regard the female nature as afflicted with a natural defectiveness. And St Thomas for his part pronounced woman to be an 7 imperfect man, an incidental being.

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This is symbolised in Genesis where Eve is depicted as made from what Bossuet called a supernumerary bone of Adam. Thus humanity is male and man defines woman not in herself but as relative to him; she is not regarded as an autonomous being.

Michelet writes: Woman, the relative being And Benda is most positive in his Rapport dUriel: The body of man makes sense in itself quite apart from that of woman, whereas the latter seems wanting in significance by itself Man can think of himself without woman. She cannot think of herself without man. And she is simply what man decrees; thus she is called the sex, by which is meant that she appears essentially to the male as a sexual being.

For him she is sex absolute sex, no less. She is defined and differentiated with reference to man and not he with reference to her; she is the incidental, the inessential as opposed to the essential.

He is the Subject, he is the Absolute she is the Other. The category of the Other is as primordial as 8 consciousness itself. In the most primitive societies, in the most ancient mythologies, one finds the expression of a duality that of the Self and the Other. This duality was not originally attached to the division of the sexes; it was not dependent upon any empirical facts.

The feminine element was at first no more involved in such pairs as Varuna-Mitra, Uranus-Zeus, Sun-Moon, and Day-Night than it was in the contrasts between Good and Evil, lucky and unlucky auspices, right and left, God and Lucifer. Otherness is a fundamental category of human thought. Thus it is that no group ever sets itself up as the One without at once setting up the Other over against itself.

If three travellers chance to occupy the same compartment, that is enough to make vaguely hostile others out of all the rest of the passengers on the train. In small-town eyes all persons not belonging to the village are strangers and suspect; to the native of a country all who 9 inhabit other countries are foreigners; Jews are different for the anti-Semite, Negroes are inferior for American racists, aborigines are natives for colonists, proletarians are the lower class for the privileged.

Lvi-Strauss, at the end of a profound work on the various forms of primitive societies, reaches the following conclusion: Passage from the state of Nature to the state of Culture is marked by mans ability to view biological relations as a series of contrasts; duality, alternation, opposition, and symmetry, whether under definite or vague forms, constitute not so much phenomena to be explained as fundamental and immediately given data of social reality.

These phenomena would be incomprehensible if in fact human society were simply a Mitsein or fellowship based on solidarity and friendliness. Things become clear, on the contrary, if, following Hegel, we find in consciousness itself a fundamental hostility towards every other consciousness; the subject can be posed only in being opposed he sets himself up as the essential, 10 as opposed to the other, the inessential, the object.

But the other consciousness, the other ego, sets up a reciprocal claim. The native travelling abroad is shocked to find himself in turn regarded as a stranger by the natives of neighbouring countries.

As a matter of fact, wars, festivals, trading, treaties, and contests among tribes, nations, and classes tend to deprive the concept Other of its absolute sense and to make manifest its relativity; willy-nilly, individuals and groups are forced to realize the reciprocity of their relations.

How is it, then, that this reciprocity has not been recognised between the sexes, that one of the contrasting terms is set up as the sole essential, denying any relativity in regard to its correlative and defining the latter as pure otherness? Why is it that women do not dispute male sovereignty? No subject will readily volunteer to become the object, the inessential; it is not the Other who, in defining himself as the Other, establishes the One.

The Other is posed as such by the One in defining himself as the One. But if the Other is not to regain the status of being the One, he must be 11 submissive enough to accept this alien point of view. Whence comes this submission in the case of woman? There are, to be sure, other cases in which a certain category has been able to dominate another completely for a time.

Very often this privilege depends upon inequality of numbers the majority imposes its rule upon the minority or persecutes it. But women are not a minority, like the American Negroes or the Jews; there are as many women as men on earth. Again, the two groups concerned have often been originally independent; they may have been formerly unaware of each others existence, or perhaps they recognised each others autonomy.

But a historical event has resulted in the subjugation of the weaker by the stronger. The scattering of the Jews, the introduction of slavery into America, the conquests of imperialism are examples in point.

In these cases the oppressed retained at least the memory of former days; they possessed in common a past, a tradition, sometimes a religion or a culture. The parallel drawn by Bebel between women and the proletariat is valid in that neither ever formed a minority or a separate collective unit of mankind.

And instead of a single historical event it is in both cases a historical development that explains their status as a class and accounts for the membership of particular individuals in that class.

But proletarians have not always existed, whereas there have always been women. They are women in virtue of their anatomy and physiology. Throughout history they have always been subordinated to men, and hence their dependency is not the result of a historical event or a social change it was not something that occurred.

Simone De Beauvoir The Second Sex

The reason why otherness in this case seems to be an absolute is in part that it lacks the contingent or incidental nature of historical facts. A condition brought about at a certain time can be abolished at some other time, as the Negroes of Haiti and others have proved: but it might seem that natural condition is beyond the possibility of change.

In truth, however, the nature of things is no more immutably given, once for all, than is historical 13 reality. If woman seems to be the inessential which never becomes the essential, it is because she herself fails to bring about this change. Proletarians say We; Negroes also. Regarding themselves as subjects, they transform the bourgeois, the whites, into others.

But women do not say We, except at some congress of feminists or similar formal demonstration; men say women, and women use the same word in referring to themselves. They do not authentically assume a subjective attitude. The proletarians have accomplished the revolution in Russia, the Negroes in Haiti, the Indo-Chinese are battling for it in Indo-China; but the womens effort has never been anything more than a symbolic agitation.

They have gained only what men have been willing to grant; they have taken nothing, they have only received. The reason for this is that women lack concrete means for organising themselves into a unit which can stand face to face with the correlative unit.

They have no past, no history, no religion of their own; and they have no such 14 solidarity of work and interest as that of the proletariat. They are not even promiscuously herded together in the way that creates community feeling among the American Negroes, the ghetto Jews, the workers of Saint-Denis, or the factory hands of Renault. They live dispersed among the males, attached through residence, housework, economic condition, and social standing to certain men fathers or husbands more firmly than they are to other women.

If they belong to the bourgeoisie, they feel solidarity with men of that class, not with proletarian women; if they are white, their allegiance is to white men, not to Negro women. The proletariat can propose to massacre the ruling class, and a sufficiently fanatical Jew or Negro might dream of getting sole possession of the atomic bomb and making humanity wholly Jewish or black; but woman cannot even dream of exterminating the males.

The bond that unites her to her oppressors is not comparable to any other. The division of the sexes is a biological fact, not an event in human history. Male and female stand opposed within a 15 primordial Mitsein, and woman has not broken it.

The couple is a fundamental unity with its two halves riveted together, and the cleavage of society along the line of sex is impossible.

Here is to be found the basic trait of woman: she is the Other in a totality of which the two components are necessary to one another. One could suppose that this reciprocity might have facilitated the liberation of woman. When Hercules sat at the feet of Omphale and helped with her spinning, his desire for her held him captive; but why did she fail to gain a lasting power? To revenge herself on Jason, Medea killed their children; and this grim legend would seem to suggest that she might have obtained a formidable influence over him through his love for his offspring.

In Lysistrata Aristophanes gaily depicts a band of women who joined forces to gain social ends through the sexual needs of their men; but this is only a play. In the legend of the Sabine women, the latter soon abandoned their plan of remaining sterile to punish their ravishers.

In truth woman has not been socially emancipated through 16 mans need sexual desire and the desire for offspring which makes the male dependent for satisfaction upon the female.

Master and slave, also, are united by a reciprocal need, in this case economic, which does not liberate the slave. In the relation of master to slave the master does not make a point of the need that he has for the other; he has in his grasp the power of satisfying this need through his own action; whereas the slave, in his dependent condition, his hope and fear, is quite conscious of the need he has for his master.

Even if the need is at bottom equally urgent for both, it always works in favour of the oppressor and against the oppressed.

Table of contents

That is why the liberation of the working class, for example, has been slow. Now, woman has always been mans dependant, if not his slave; the two sexes have never shared the world in equality. And even today woman is heavily handicapped, though her situation is beginning to change. Almost nowhere is her legal status the same as mans, and frequently it is much to her disadvantage.

Even 17 when her rights are legally recognised in the abstract, long-standing custom prevents their full expression in the mores. In the economic sphere men and women can almost be said to make up two castes; other things being equal, the former hold the better jobs, get higher wages, and have more opportunity for success than their new competitors.

In industry and politics men have a great many more positions and they monopolise the most important posts. In addition to all this, they enjoy a traditional prestige that the education of children tends in every way to support, for the present enshrines the past and in the past all history has been made by men. At the present time, when women are beginning to take part in the affairs of the world, it is still a world that belongs to men they have no doubt of it at all and women have scarcely any.

To decline to be the Other, to refuse to be a party to the deal this would be for women to renounce all the advantages conferred upon them by their alliance with the superior caste.

Man-the-sovereign will provide woman-the-liege with material protection 18 and will undertake the moral justification of her existence; thus she can evade at once both economic risk and the metaphysical risk of a liberty in which ends and aims must be contrived without assistance. Indeed, along with the ethical urge of each individual to affirm his subjective existence, there is also the temptation to forgo liberty and become a thing.

This is an inauspicious road, for he who takes it passive, lost, ruined becomes henceforth the creature of anothers will, frustrated in his transcendence and deprived of every value. But it is an easy road; on it one avoids the strain involved in undertaking an authentic existence.

When man makes of woman the Other, he may, then, expect to manifest deep-seated tendencies towards complicity. Thus, woman may fail to lay claim to the status of subject because she lacks definite resources, because she feels the necessary bond that ties her to man regardless of reciprocity, and because she is often very well pleased with her role as the Other.

But it will be asked at once: how did all this 19 begin? It is easy to see that the duality of the sexes, like any duality, gives rise to conflict.

And doubtless the winner will assume the status of absolute. But why should man have won from the start? It seems possible that women could have won the victory; or that the outcome of the conflict might never have been decided. How is it that this world has always belonged to the men and that things have begun to change only recently? Is this change a good thing?

Will it bring about an equal sharing of the world between men and women?

These questions are not new, and they have often been answered. But the very fact that woman is the Other tends to cast suspicion upon all the justifications that men have ever been able to provide for it. These have all too evidently been dictated by mens interest.

A little-known feminist of the seventeenth century, Poulain de la Barre, put it this way: All that has been written about women by men should be suspect, for the men are at once judge and party to the lawsuit.

Everywhere, at all times, the males have displayed 20 their satisfaction in feeling that they are the lords of creation. Blessed be God The first among the blessings for which Plato thanked the gods was that he had been created free, not enslaved; the second, a man, not a woman. But the males could not enjoy this privilege fully unless they believed it to be founded on the absolute and the eternal; they sought to make the fact of their supremacy into a right.

Being men, those who have made and compiled the laws have favoured their own sex, and jurists have elevated these laws into principles, to quote Poulain de la Barre once more.

The religions invented by men reflect this wish for domination. In the legends of Eve and Pandora men have taken up 21 arms against women. They have made use of philosophy and theology, as the quotations from Aristotle and St Thomas have shown. Since ancient times satirists and moralists have delighted in showing up the weaknesses of women.

We are familiar with the savage indictments hurled against women throughout French literature. Montherlant, for example, follows the tradition of Jean de Meung, though with less gusto. This hostility may at times be well founded, often it is gratuitous; but in truth it more or less successfully conceals a desire for self-justification.

As Montaigne says, It is easier to accuse one sex than to excuse the other.

Sometimes what is going on is clear enough. For instance, the Roman law limiting the rights of woman cited the imbecility, the instability of the sex just when the weakening of family ties seemed to threaten the interests of male heirs. And in the effort to keep the married woman under guardianship, appeal was made in the sixteenth century to the authority of St Augustine, who declared that woman is a creature neither decisive nor constant, at a time 22 when the single woman was thought capable of managing her property.

Montaigne understood clearly how arbitrary and unjust was womans appointed lot: Women are not in the wrong when they decline to accept the rules laid down for them, since the men make these rules without consulting them. No wonder intrigue and strife abound. But he did not go so far as to champion their cause. It was only later, in the eighteenth century, that genuinely democratic men began to view the matter objectively.

Diderot, among others, strove to show that woman is, like man, a human being. Later John Stuart Mill came fervently to her defence. But these philosophers displayed unusual impartiality. In the nineteenth century the feminist quarrel became again a quarrel of partisans. One of the consequences of the industrial revolution was the entrance of women into productive labour, and it was just here that the claims of the feminists emerged from the realm of theory and acquired an economic basis, while their opponents became the more aggressive.

Although landed property lost power to some extent, the bourgeoisie clung to the 23 old morality that found the guarantee of private property in the solidity of the family.

Simone de Beauvoir: A re-reading

Woman was ordered back into the home the more harshly as her emancipation became a real menace. Even within the working class the men endeavoured to restrain womans liberation, because they began to see the women as dangerous competitors the more so because they were accustomed to work for lower wages. In proving womans inferiority, the anti-feminists then began to draw not only upon religion, philosophy, and theology, as before, but also upon science biology, experimental psychology, etc.

At most they were willing to grant equality in difference to the other sex. That profitable formula is most significant; it is precisely like the equal but separate formula of the Jim Crow laws aimed at the North American Negroes. As is well known, this so-called equalitarian segregation has resulted only in the most extreme discrimination. The similarity just noted is in no way due to chance, for whether it is a race, a caste, a class, or a sex that is reduced to a 24 position of inferiority, the methods of justification are the same.

The eternal feminine corresponds to the black soul and to the Jewish character. True, the Jewish problem is on the whole very different from the other two to the anti-Semite the Jew is not so much an inferior as he is an enemy for whom there is to be granted no place on earth, for whom annihilation is the fate desired.

But there are deep similarities between the situation of woman and that of the Negro.

Both are being emancipated today from a like paternalism, and the former master class wishes to keep them in their place that is, the place chosen for them. In both cases the former masters lavish more or less sincere eulogies, either on the virtues of the good Negro with his dormant, childish, merry soul the submissive Negro or on the merits of the woman who is truly feminine that is, frivolous, infantile, irresponsible the submissive woman.

In both cases the dominant class bases its argument on a state of affairs that it has itself created. As George Bernard Shaw puts it, in substance, The American white 25 relegates the black to the rank of shoeshine boy; and he concludes from this that the black is good for nothing but shining shoes.

This vicious circle is met with in all analogous circumstances; when an individual or a group of individuals is kept in a situation of inferiority, the fact is that he is inferior. But the significance of the verb to be must be rightly understood here; it is in bad faith to give it a static value when it really has the dynamic Hegelian sense of to have become. Yes, women on the whole are today inferior to men; that is, their situation affords them fewer possibilities. The question is: should that state of affairs continue?

Many men hope that it will continue; not all have given up the battle. The conservative bourgeoisie still see in the emancipation of women a menace to their morality and their interests. Okely also points out how the American translator, Howard Parshley, distorted meanings and cut important parts of the French text. With the benefit of contemporary feminist theory and her grounding in so- cial anthropology, Okely finds many limitations.

Her analysis does not give adequate recognition to the differences among women in relation to class, race, and cultural backgrounds. Although the French author takes numerous examples from other societies, she sometimes comes dangerously close to old-fashioned armchair anthropologists who misleadingly lumped together superficially similar customs which had quite different meanings within their own cultural contexts.

De Beauvoir can be seen again and again to slip into biological reductionism. De Beauvoir reveals her debt to existentialist values by privileging individual autonomy and independence, while many feminists today give prime emphasis for survival to cooperation and group solidarity. In many ways, as Okely points out, de Beauvoir was herself caught up in the prevailing male ideology of her milieu. She learned socialist commitment with the Resistance during the German occupation.

Later she was to use her celebrity status for political purposes in protesting the Algerian and Vietnam wars, supporting various causes on the Left and, dramatically, marching with women who confessed to having had an illegal abortion in the fight for legal reform.

But with closer scrutiny, Okely finds major omissions, hidden undercurrents, and profound conflicts.Thus, woman may fail to lay claim to the status of subject because she lacks definite resources, because she feels the necessary bond that ties her to man regardless of reciprocity, and because she is often very well pleased with her role as the Other.

In vain have the totalitarian or authoritative regimes with one accord prohibited psychoanalysis and declared that individual. Here again the human situation cannot be reduced to any other. As is well known, this so-called equalitarian segregation has resulted only in the most extreme discrimination.

As Montaigne says. Freud takes this for granted. We are no longer like our partisan elders. Woman has ovaries, a uterus: these peculiarities imprison her in her subjectivity, circumscribe her within the limits of her own nature. But the significance of the verb to be must be rightly understood here. This co-operation becomes absolutely indispensable in a species where the offspring remain unable to take care of themselves for a long time after weaning.

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