One becomes a woman
Femininity is not biological destiny but the product of civilisation. From birth society shapes the girl into object, Other, second sex.
The Twentieth Century to Today · 1908 – 1986
波伏娃 · Simone Lucie Ernestine Marie Bertrand de Beauvoir
'One is not born, but rather becomes, a woman': The Second Sex applied existentialism to sex and launched second-wave feminism; she herself was the century's most famous intellectual woman.
One is not born, but rather becomes, a woman.
Source: The Second Sex, vol. 2, part 1
Beauvoir was born in Paris to a bourgeois family in decline; her father was a lawyer, her mother devout, and the loss of the family fortune meant she would have to earn her living, which she counted as luck. She studied philosophy at the Sorbonne and in 1929, at twenty-one, became the youngest person ever to pass the agrégation, placed second to Sartre after the jury had reportedly hesitated at length. The two agreed on a 'necessary love' that left room for 'contingent loves', a pact that lasted fifty-one years.
She taught in lycées at Marseille and Rouen for twelve years, published her first novel, She Came to Stay, in 1943, an exploration of the consciousness of the Other in a triangle, and was dismissed by the ministry the same year. After the war she co-founded Les Temps modernes with Sartre and wrote The Ethics of Ambiguity, an attempt at the existentialist ethics Sartre never wrote: the free person must also will the freedom of others.
The Second Sex appeared in 1949, sold twenty thousand copies in a week and was placed on the Vatican's Index. Nearly a thousand pages long, it draws on biology, psychoanalysis, historical materialism, myth and literature to show how woman is made into the 'Other': man is subject and universal, woman the relative, defined second sex, shaped at every stage from childhood to old age into an object, and herself tempted to accept that 'immanence' in exchange for security. The way out is not to deny difference but to give women economic independence and projects of transcendence. In the 1960s the book became the founding text of the women's movement.
She wrote four volumes of autobiography recording her age; the novel The Mandarins won the Prix Goncourt; Old Age examined the socially marginalised elderly as The Second Sex had examined women. In 1971 she signed the 'Manifesto of the 343' admitting to an abortion, helping to legalise abortion in France, and thereafter called herself a feminist and joined the movement. She had long affairs with the American writer Nelson Algren and the younger Claude Lanzmann. After Sartre's death she wrote Adieux; she died six years later and is buried with him.
Femininity is not biological destiny but the product of civilisation. From birth society shapes the girl into object, Other, second sex.
Man posits himself as subject and universal, and woman is defined as the Other relative to him. Unlike other oppressed groups, women are asked to consent to their otherness.
Human existence is projection toward the future (transcendence), yet woman is confined to repetitive, uncreative immanence and tempted to trade it for security.
The human being is at once freedom and situated existence. Whoever truly wills their own freedom must will the freedom of all; to oppress others is to deny oneself.
Freedom is not an abstract absolute; it is always exercised in a concrete situation of body, class and sex. The freedom of the oppressed requires material conditions.
She shared Sartre's concepts but went further on two points: freedom is always situated, and the 'Other' is not merely a philosophical category, it has a sex.
The axis of The Second Sex comes from the master–slave dialectic: man posits himself as subject and absolute and woman as Other, and woman is asked to consent.
Classmate and friend; from him she took the idea that the body is a situation: a woman's body is not destiny but a situation to which society gives meaning.
'One becomes a woman' is the starting point of Gender Trouble, but she goes further: not only gender but 'sex' too is a product of discourse; there is no body prior to culture.