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Simone De Beauvoir - Essay Pd. 6/7
Throughout history, women have been portrayed as the passive, subdued creatures whose opinions, thoughts, and goals were never as equal as those of her male counterparts. Although women have ascended the ladder of equality to some degree, today it is evident that total equalization has not been achieved. Simone De Beauvoir, feminist and existential theorist, recognized and discussed the role of women in society today. To Beauvoir, women react and behave through the scrutiny of male opinion, not able to differentiate between their true character and that which is imposed upon them. In this dangerous cycle women continue to live up to the hackneyed images society has created, and in doing so women feel it is necessary to reshape their ideas to meet the expectations of men. Women are still compelled to please men in order to acquire a higher place in society - however, in doing this they fall further behind in the pursuit of equality.
All people are forced to see themselves as society has shaped them, both male and female. Although progress for gender impartiality has been made, it can still be said that societal maxims enforce the incorrect notion that women are inferior to men. In matters of economics, women are offered far fewer employment opportunities, and I believe that this can be validated by the fact that many women have been conditioned to "marry well and let him...
When Simone de Beauvoir died in Paris in 1986, the wreath of obituaries almost universally spoke of her as the 'mother' of contemporary feminism and its major twentieth century theoretician. De Beauvoir, it was implied as much as stated, was the mother-figure to generations of women, a symbol of all that they could be, and a powerful demonstration of a life of freedom and autonomy (Evans 1).
Society in general has a way of assigning men and women with individual roles that need to be complied with. To clarify, in the 1950s and 1960s, American women were required to maintain their homes while raising their children and making sure the husbands were happy. On the other hand, American men had to provide for the family and protect them. Displaying characteristics not parallel to one’s gender is rarely unobserved and almost always has negative consequences because society seeks to maintain order. In reality, the people cannot conform to society’s “norms” because people have the right to be independent of society, yet be a part of it without sacrifice. An example would be how American society views masculinity as a man who is strong,
Throughout history, woman’s self has been Other in discourse, literature, and doctrine. She has been designated this position in the world by those who hold social power. This dichotomy is maintained under a hierarchy that serves to benefit men. I will be attempting to support Beauvoir’s idea of the self as Other under a patriarchal society by looking at statements from philosophers and myths, as well as identifying shortcomings she may have.
A lot of things happened in Simone de Beauvoir’s life, most having to do with women and the way they were treated. She was a very observant person, and her writing reflects that. Simone de Beauvoir’s writings attempted to deal on paper with the vast emotions conjured by her life experiences, particularly women she knew who were “assassinated by bourgeois morality.” (“Simone”)
De Beauvoir tackles the issue of gender inequality while advocating for women’s empowerment. Lastly, they all have different narrative styles, Massaquoi’s narrative is a personal story, he tells it through how it happened in his eyes, recounting his experience. Anderson’s work is primarily research-based, as she uses heavy in-text citations to strengthen her claim. De Beauvoir’s work is philosophical in essence, presenting the more complex issues of gender inequality. The narrative by Massaquoi outlines the impact that culture can have on the construction of the other.
Since the beginning of recorded time, the basic human distinction in human social order has revolved around gender; our sex at birth determines the role we will play in our society, the status we will hold in our culture, and even the structure of our daily lives. The biological reality that women can give birth and men cannot has led to a habitual consciousness of two sex classes, and, in the past, these two classes coexisted with equality in co-operative communities; however, Marilyn French contends in The War on Women that as men began to build what would become patriarchy, or "male supremacy built by force," the female class became disempowered, marginalised, and subjugated to the will of the male class (9). Further, our Western creation myth not only celebrates male dominance over the natural world and those associated with nature, namely women, but also justifies "a male assault" against women by declaring that God *made* women subordinate to men by endowing men with reason, logic, and intellect while giving women traits that subvert proper order and rationality: chaotic emotionality, passion, and weakness (17). These arbitrary "gender principles," as French labels them, backed by religion and the state, have turned the dichotomy of the sexes into a battle between the two opposing spheres rather than a harmonisation of the masculine and feminine into an organic whole.
Feminist theory includes how women write, and how women are portrayed in literature. However, it is becoming increasingly challenging to define what it means to be a woman. Simone De Beauvoir stated, “One is not born, but rather becomes, a woman” (330). Society seeks to label people: men, women, black, white, rich, poor–the list is endless. Often this is done through stereotyping.
There has been a long and on going discourse on the battle of the sexes, and Simone De Beauvoir’s The Second Sex reconfigures the social relation that defines man and women, and how far women has evolved from the second position given to them. In order for us to define what a woman is, we first need to clarify what a man is, for this is said to be the point of derivation (De Beauvoir). And this notion presents to us the concept of duality, which states that women will always be treated as the second sex, the dominated and lacking one. Woman as the sexed being that differs from men, in which they are simply placed in the others category. As men treat their bodies as a concrete connection to the world that they inhabit; women are simply treated as bodies to be objectified and used for pleasure, pleasure that arise from the beauty that the bodies behold. This draws us to form the statement that beauty is a powerful means of objectification that every woman aims to attain in order to consequently attain acceptance and approval from the patriarchal society. The society that set up the vague standard of beauty based on satisfaction of sexual drives. Here, women constantly seek to be the center of attention and inevitably the medium of erection.
Societal pressures and expectations affect the lives of individuals. Throughout history women, in particular, experience the oppression of societies which view them as inferior and born for primitive functions. In the Second World War, American women were not considered capable of fighting in the war, and had to stay home while men went overseas to fight. This inferior view of women has appeared for generations throughout history. Through constant exposure to discriminatory treatment, women eventually submit to societal oppression and this treatment negatively impacts their social and intellectual growth as individuals.
Simone de Beauvoir, a leader in feminism in the twentieth century, believed that “women must define themselves, articulate their own social constructs of what it means to be a woman, and reject being labeled as the Other” (Bressler 150). Because of this negative and repressing view on women, advocates have begun to fight for women's rights to be just as equal as men's rights. Women were oppressed by men, and it wasn’t until radical feminism showed this through their model of class oppression (Brannon, 2011). Once females were able to get a little bit of rights, cultural feminists showed their opinions on how women would make the world a better place with their more caring and compassionate natures, unlike men (Brannon, 2011). Works such as The Yellow Wallpaper started a backbone for feminist studies, which led to feminist literary criticism.
Simone de Beauvoir continues with her analysis of the position of women by distinguishing the “feminine woman” from the “emancipated woman.” She writes: “The ‘feminine’ woman in making herself prey tries to reduce man, also, to her carnal passivity; she occupies herself in catching him in her trap, in enchaining him by means of the desire she arouses in him in submissively making herself a thing. The emancipated woman, on the contrary, wants to be active, a taker, and refuses the passivity man means to impose on her (De Beauvoir, 1994).” In other words, the “feminine woman’s” position in society is one of object and desire and she uses this to entice men.
Simone de Beauvoir, in her 1949 text The Second Sex, examines the problems faced by women in Western society. She argues that women are subjugated, oppressed, and made to be inferior to males – simply by virtue of the fact that they are women. She notes that men define their own world, and women are merely meant to live in it. She sees women as unable to change the world like men can, unable to live their lives freely as men can, and, tragically, mostly unaware of their own oppression. In The Second Sex, de Beauvoir describes the subjugation of woman, defines a method for her liberation, and recommends strategies for this liberation that still have not been implemented today.
It is easy to say that these choices are easily made but the blame is to be placed on the institutions that reinforce patriarchy instead of solely on the individual women. It is important to remember that women wouldn’t even be in the position to make these bargains were it not for our socially constructed world. We need to critically examine the culture and institutions that celebrates these patriarchal bargains in order to reconstruct our society rather than expect women to do all the legwork of dismantling patriarchy at their own personal expense. Bibliography Bauer, Nancy, translator. “Simone De Beauvoir: The Second Sex.”
Throughout history, women have remained subordinate to men. Subjected to the patriarchal system that favored male perspectives, women struggled against having considerably less freedom, rights, and having the burdens society placed on them that had been so ingrained the culture. This is the standpoint the feminists took, and for almost 160 years they have been challenging the “unjust distribution of power in all human relations” starting with the struggle for equality between men and women, and linking that to “struggles for social, racial, political, environmental, and economic justice”(Besel 530 and 531). Feminism, as a complex movement with many different branches, has and will continue to be incredibly influential in changing lives.
One of my favorite facets regarding philosophy is that, as time passes, all of these pressing matters remain relevant to no less than ponder over. In my social work classes, I’m recommended to be reluctant toward using older articles as resources because social norms progress more quickly in the modern world. In the introduction of Simone de Beauvoir’s novel The Second Sex, titled “Woman as Other,” de Beauvoir addresses feminism in an atypical manner for being written in 1952. Previously, the main goal of the women’s revolution was to obtain the right to vote. Following de Beauvoir’s novel, these goals advanced into workplace equality, sexual orientation and women’s roles in the home.