As well-known feminist theorists, both Catherine Mackinnon and Simone Beauvoir dissect the nature of gender-based oppression as well as how it plays into women’s liberation from male supremacy in their published writings. While Mackinnon’s vision of liberation, in her book “Feminism Unmodified,” differentiates from Beauvoir’s vision in “the Second Sex,” in that it focuses on the political sphere rather than the social sphere, there is still an element of commonality between the two written pieces. Sex, as the major element of commonality, is intertwined throughout each of their works for the reason that it is fundamental to discovering the ontological status of men and women and the ontological shifts that are necessary for liberating women from male supremacy. However, each has a different understanding of what sex is in their arguments. There are certain concepts besides Sex that both authors use to articulate what they believe is required for an ontological shift including “the Other”, women as pleasing objects, men as subjects, subordination, objectification, and freedom. Although both Mackinnon and Beauvoir discuss these concepts in terms of dialectical relationships, only Beauvoir goes as far as connecting happiness to women’s inability to attain freedom. By comparing each author’s vision of liberation from patriarchy, this paper will explore the notion of women’s “freedom”, how to obtain it, and the ontological shifts that are required for women’s liberation from male supremacy.
French culture and society has evolved from many different aspects of French life. From the mastery of French cuisine to the meaning of French art, the French have changed and evolved in many ways to produce a specific modern culture, the dignified culture of the French. One thing that parallels the progress and continuation of French culture is the role of women throughout France. Compared to other nations, the role and rights of women in France were confronted earlier and Women’s suffrage was enacted earlier. The role of women in France, because of the early change in perception of women, enabled France to develop faster and with less conflict than other competing nations.
Women embedded with the Sisterhood wave revolted against their once confined roles to embrace themselves as intelligent, sexual, and powerful creatures of God. These were the warriors of femininity: the ones willing to lay it all on the line to feel a sense of liberation as a female community. Theses women become so frustrating with the conditioning of their bodies to be docile they ended up dooming themselves to their own inwardness. Third wave feminism is rooted in the variety of women as equals to all genders. I identify this as the Coequal wave. Woman are not placing themselves on a higher elevated scale than men but to simply be accepted as equals no matter what race, nationality, or gender differences (149-150). These three waves are still alive and thriving in our world today, however, they are far from working in a cohesive manner in a patriarchal society. Theorist Simone De Beauvoir writes in her manifesto “The Second Sex”, “Men need not bother themselves with alleviating the pains and the burdens that physiologically are women’s lot, since these are “intended by Nature”
(6) Simone deBeauvoir, The Second Sex, translated by H.M. Parshley (New York: Random House, 1972) p. xxx
...s and actions had on societies across the world remains undeniably recognizable today. Perhaps the power of her life's work flows from the fact that she lived what she believed and proclaimed. As writer Alice Schwarzer wrote, "In the darkness of the Fifties and Sixties, before new women's movement dawned, The Second Sex was like a secret code that we emerging women used to send messages to each other. And Simone de Beauvoir herself, her life and her work, was and is a symbol" (Okely 29).
The “Second Wave” of feminism first emerges with existentialist philosopher Simone de Beauvoir and her book ‘Ethics of Ambiguity’ in which she expresses "how the human is always already restricted by the brute facts of his exis...
For centuries women have been perceived as overshadowed figures who remain in a separate sphere from men. The term “separate spheres” refers to the distinct, conventional characteristics associated with gender differences. The public sphere of men is associated with commerce whereas the domestic sphere for women is linked with the household. However, there is more than just one perspective on feminism. The feminist view is influenced by three main voices: the French, American, and British. French feminists focus their attention on language; American feminists analyze the literary aspects; and British feminists examine the historical processes (Murfin 296-299). Using these perspectives, we can see the oppression of women conveyed in many different texts throughout literature and in history. Mary Shelley’s Frankenstein, for instance, exhibits not only a feminist view in the text, but also in society during Shelley’s time period as displayed by her negotiations with the separate spheres. Voltaire’s Candide also conveys powerful gender differences and reveals the oppression of women throughout the novel. Therefore, a correlation can be seen between the view of women in the two novels and how it reflects the culture and time period in which the novels were written.
When a woman walks in the room, she steals everyone’s attention. A thought goes into every mind present. Some might be of disgust or of admiration. Women are treated with the same respect that each thought is; violent or loving. In Colombia, it is not uncommon for women to be beaten by their husbands. Weiss discusses this problem, she says, “They think this violence is natural, just because they’re women. So any type of violence is considered part of daily life, or their fault,” (Weiss). Women have faced many unjust judgments and treatments. Beauvoir writes about this in her book “The Second Sex.” The title itself is saying that women are being treated as second best. The book contains the problem of how women are having trouble with jobs, education, and judgments of both those fields. From Beauvoir’s “The Second Sex,” there
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.
De Beauvoir’s central argument revolved around the concept of womanhood and femininity as fixed identities that are associated with not only with one being a female, but also with women representing the “other” in a society that was first and foremost divided based on the biological differences between the sexes. De Beauvoir argued that while Blacks, Jews, and the proletariat are also classified as the other, as are women, a part of that classification is due to the numbers of these minority groups compared to those in power. On the other hand, women represent half of the population, and yet, they historically lacked power.
The Second Sex narratives de Beauvoir's push to find the wellspring of these significantly imbalanced sexual orientation parts. In Book I, entitled "Actualities and Myths," she asks how "female people" come to involve a
The Feminine Mystique by Betty Friedan started the second wave of the Women’s Movement in America (Wood). Friedan discusses the unhappy lives of housewives in the United States after World War II. She inspired women everywhere that if they are trapped into the life of a housewife that they never will enjoy being a woman. Another book written by French writer Simone de Beauvoir called The Second Sex also influenced the second wave to the feminist movement. She explains in her book the mysteries of female oppression by males. She discusses how men dominate women mentally and biologically. Beauvoir influenced her readers by proving to them that they were living in a male-oriented society. Another influential pieces of feministic literature that shaped the minds of feminists today are Sexual Politics by Kate Millet. Millet basically “roasts” three writers because they wrote about women in a sexist way (Wood). Not only did these works of literature shape the feminist movement, but it was also influenced by music, art and other kinds of
Simone de Beauvoir was an existential philosopher primarily focused on issues concerning the oppression and embodiment of women. Although she did not consider herself a philosopher, Beauvoir had significantly influenced both feminist existentialism and feminist theory; her place in philosophical thought can be considered in relation to major concepts such as existentialism, phenomenology, social philosophy, and feminist theory.
Nine Simone has one of the most identifiable and singular voices of the 20th century. She is also known as a one of the more volatile singers in her time. Nonetheless, her music made an indelible mark on American culture. But given all of that, her personal story is not all that well-known today. This list will help change that for you.