Simone de Beauvoir
Kobietą się nie rodzi, lecz staje się nią przez społeczeństwo – a prawdziwa wolność oznacza wzięcie odpowiedzialności za otwarte, niepewne istnienie.
Umiejscowienie
„Kobietą się nie rodzi, kobietą się staje”: „Druga płeć” stała się tekstem założycielskim feminizmu drugiej fali.
Kluczowe idee
- Inny
- Etyka niejednoznaczności
Wpływ
Pod wpływem 6
Georg Wilhelm Friedrich Hegel
pod wpływem
Beauvoir used Hegel’s master–slave dialectic in The Second Sex (1949), having set a line attributed to Hegel as the motto of She Came to Stay (1943). S. de Beauvoir, L’Invitée (1943); Le Deuxième Sexe (1949); SEP “Simone de Beauvoir”
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Georg Wilhelm Friedrich Hegel › 1770–1831
Søren Kierkegaard
pod wpływem
In The Ethics of Ambiguity (1947) Beauvoir drew on Kierkegaard’s defence of the existing individual against Hegel’s system, while holding that freedom must will the freedom of others. S. de Beauvoir, Pour une morale de l’ambiguïté (1947); SEP “Simone de Beauvoir”
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Søren Kierkegaard › 1813–1855
Karol Marks
pod wpływem
Beauvoir ended Le Deuxième Sexe (1949) with Marx’s sentence that the relation of man to woman is the immediate, natural, necessary relation of human to human (1844 Manuscripts). S. de Beauvoir, Le Deuxième Sexe II (1949), conclusion; K. Marx, Ökonomisch-philosophische Manuskripte (1844)
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Karol Marks › 1818–1883
Edmund Husserl
pod wpływem
S. Heinämaa reads The Second Sex (1949) as a phenomenological work in Husserl’s sense, describing woman’s lived body and experience rather than explaining them causally. S. Heinämaa, Toward a Phenomenology of Sexual Difference: Husserl, Merleau-Ponty, Beauvoir (2003); S. de Beauvoir, Le Deuxième Sexe (1949)
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Edmund Husserl › 1859–1938
Jean-Paul Sartre wpływ na
pod wpływem ✓
In The Second Sex (1949) Beauvoir used Sartre’s ontology of the Other, transcendence and bad faith to describe how woman is constituted as man’s Other. S. de Beauvoir, Le Deuxième Sexe (1949); J.-P. Sartre, L’Être et le néant (1943); SEP “Simone de Beauvoir”
wpływ na sporne
Whether Beauvoir shaped Sartre’s ontology is disputed; K. and E. Fullbrook argue that She Came to Stay (1943) anticipated the conflict of consciousnesses in Being and Nothingness. K. Fullbrook and E. Fullbrook, Simone de Beauvoir and Jean-Paul Sartre: The Remaking of a Twentieth-Century Legend (1993); S. de Beauvoir, L’Invitée (1943); SEP “Simone de Beauvoir”
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Jean-Paul Sartre › 1905–1980
Maurice Merleau-Ponty
pod wpływem
Beauvoir reviewed Merleau-Ponty’s Phenomenology of Perception in Les Temps modernes (1945) and in The Second Sex (1949) took up his view of the body as situation. S. de Beauvoir, review of La Phénoménologie de la perception, Les Temps modernes (1945); Le Deuxième Sexe (1949); SEP “Simone de Beauvoir”
Źródło: szkic AI
Maurice Merleau-Ponty › 1908–1961
Wpływ na 2
Iris Marion Young
wpływ na ✓
Young started from Beauvoir’s account of woman as both subject and object to describe the inhibited bodily comportment of girls (‘Throwing Like a Girl’, 1980). I. M. Young, “Throwing Like a Girl”, Human Studies 3 (1980); S. de Beauvoir, Le Deuxième Sexe (1949)
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Iris Marion Young › 1949–2006
Sally Haslanger
wpływ na
Haslanger developed Beauvoir’s claim that one becomes a woman into a social ontology of gender as a position in social relations, not a biological fact (Resisting Reality, 2012). S. Haslanger, Resisting Reality: Social Construction and Social Critique (2012); “Gender and Race: (What) Are They? (What) Do We Want Them to Be?”, Noûs 34 (2000); S. de Beauvoir, Le deuxième sexe (1949); SEP “Feminist Perspectives on Sex and Gender”
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Sally Haslanger › ur. 1955
Krytyka
Krytyka ze strony 2
Luce Irigaray
krytyka ze strony
Irigaray objected that Beauvoir’s demand for equality measures women by a male standard, whereas sexual difference must be recognised (‘Equal or Different?’, 1986, in Je, tu, nous, 1990). L. Irigaray, “Égales ou différentes?” (1986), in Je, tu, nous. Pour une culture de la différence (1990)
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Luce Irigaray › ur. 1930
Judith Butler wpływ na
wpływ na
Butler read Beauvoir’s ‘one becomes a woman’ as gender being an ongoing act of becoming (‘Sex and Gender in Simone de Beauvoir’s Second Sex’, 1986). J. Butler, “Sex and Gender in Simone de Beauvoir’s Second Sex”, Yale French Studies 72 (1986); Gender Trouble (1990); SEP “Simone de Beauvoir”
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krytyka ze strony
Butler objected that Beauvoir’s ‘one becomes a woman’ still keeps a natural sex beneath gender and a Cartesian dualism of mind and body (Gender Trouble, 1990, ch. 1). J. Butler, “Sex and Gender in Simone de Beauvoir’s Second Sex”, Yale French Studies 72 (1986); Gender Trouble (1990), ch. 1
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Judith Butler › ur. 1956
Krytykuje 2
Fryderyk Engels
krytykuje
Beauvoir objected that Engels never explains why private property should have meant women’s subjugation, reducing an existential situation to economics (The Second Sex, 1949). S. de Beauvoir, Le Deuxième Sexe (1949), vol. I, Part I, ch. 3; F. Engels, Der Ursprung der Familie (1884); SEP “Simone de Beauvoir”
Źródło: szkic AI
Fryderyk Engels › 1820–1895
Sigmund Freud
krytykuje
Beauvoir objected that Freud modelled female sexuality on the male and that penis envy reflects men’s social privilege, not anatomy (The Second Sex, 1949). S. de Beauvoir, Le Deuxième Sexe (1949), vol. I, Part I, ch. 2; SEP “Simone de Beauvoir”
Źródło: szkic AI
Sigmund Freud › 1856–1939
Dzieła
Etyka egzystencjalistyczna: chcieć być wolnym to chcieć również wolności innych.
- 1949Druga płeć
Kobieta jako Inna – kobietą się nie rodzi, kobietą się staje.
Stanowisko
Beauvoir developed an existentialist ethics in which freedom is always situated and ambiguous: we are both free subjects and bodily, dependent beings, and to will oneself free also means willing others to be free. In The Second Sex she applied this to the situation of women. Throughout history man has defined himself as the subject and the norm, woman as “the Other”, the deviation. Femininity is not a natural fate but a social construction: “One is not born, but rather becomes, a woman.” Through myths, upbringing, economics and marriage, women are kept from realising their freedom. The book became a founding text of modern feminism.
Życie i kontekst
Beauvoir studied philosophy at the Sorbonne; in 1929, aged 21, she passed the agrégation in philosophy, ranked second behind Jean-Paul Sartre, who became her lifelong partner. She taught at lycées before living as a writer, co-edited Les Temps modernes and won the Prix Goncourt in 1954 for The Mandarins. Her novels, memoirs and essays made her one of the best-known public intellectuals of her time. In 1943 the education authorities withdrew her teaching licence after the mother of a former pupil accused her of inciting a minor to debauchery; the criminal investigation was dropped and the licence was restored in 1945. Her sexual relationships with former pupils, in which Sartre was also involved, became known mainly through later letters and memoirs and are now widely criticised.
Dalsze główne dzieła
- Pyrrhus and Cineas (1944)
- The Ethics of Ambiguity (1947)
- The Second Sex (1949)
- The Mandarins (1954)
- Old Age (1970)
Pojawia się w
- Podróż „Filozofia feministyczna” · Przystanek 6 z 11
- Debata „Czym jest płeć (gender)?”
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