Simone de Beauvoir

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Western Philosophy
20th-century philosophy
Simone de Beauvoir
Name
Simone-Lucie-Ernestine-Marie Bertrand de Beauvoir
Birth January 9, 1908
(Paris, France)
Death April 14, 1986
(Paris, France)
School/tradition Existentialism
Feminism
Main interests Politics, Feminism, Ethics
Notable ideas ethics of ambiguity, feminist ethics, existential feminism
Influenced by Descartes, Wollstonecraft, Kant, Hegel, Husserl, Kierkegaard, Heidegger, Marx, Nietzsche, Sartre, Sade
Influenced Butler, Camus, Deleuze, Sartre, Paglia, Friedan, Hoagland, Rich, Greer
"La Beauvoir" redirects here; also see: Beauvoir (disambiguation).
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Simone de Beauvoir (pronounced [simɔndə boˈvwaʀ] in French) (January 9, 1908 – April 14, 1986) was a French author and philosopher. She wrote novels, monographs on philosophy, politics, and social issues, essays, biographies, and an autobiography. She is now best known for her metaphysical novels, including She Came to Stay and The Mandarins, and for her 1949 treatise The Second Sex, a detailed analysis of women's oppression and a foundational tract of contemporary feminism.

Contents

[edit] Early years

Simone de Beauvoir was the daughter of Georges de Beauvoir, a one-time lawyer and amateur actor, and Françoise Brasseur, a young woman from Verdun. She was born in Paris as 'Simone-Lucie-Ernestine-Marie Bertrand de Beauvoir' and was educated at good schools. After World War I, Simone's maternal grandfather Gustave Brasseur, president of the Meuse Bank, went bankrupt, throwing his entire family into dishonor and poverty. The family had to move into a smaller apartment and Georges de Beauvoir had to go back to work; his relationship with his wife suffered.

Simone was always aware that her father had hoped to have a son, instead of two daughters (younger sister Hélène de Beauvoir became a painter). However, he did tell Simone "You have the brain of a man," and from a young age Simone was a distinguished student. Georges de Beauvoir passed his love of theater and literature to his daughter. He became convinced that only scholarly success could lift his daughters out of poverty.

At 15, Simone de Beauvoir had already decided she would be a famous writer. She did well in many subjects, but was especially attracted to philosophy, which she went on to study at the University of Paris. There she met many other young intellectuals, including Jean-Paul Sartre.

[edit] Middle years

After passing the baccalaureate exams in mathematics and philosophy, she studied mathematics at the Institut Catholique and literature/languages at the Institut Sainte-Marie, then philosophy at the Sorbonne. In 1929, while at the Sorbonne, Beauvoir gave a presentation on Leibniz and was thereafter involved in a relationship with Jean-Paul Sartre. It is a common misconception that Beauvoir studied at the Ecole Normale. She was, however, well acquainted with the school and its curriculum, thanks to Sartre and others within their philosophic circle.

In 1929, at the age of 21, Beauvoir became the youngest person ever to obtain the agrégation in philosophy. On the final examination she received second place; Sartre, age 24, was first (he'd failed his first exam). According to Deirdre Bair's 1990 biography of Beauvoir, the jury for the agrégation argued over whether to give Sartre or Beauvoir first place in the competition. In the end they awarded it to Sartre because he was a man and it was his second attempt. The jury, however, agreed that Beauvoir was the real philosopher. [1]

While at the Sorbonne, Beauvoir acquired her lifelong nickname, Castor, the French word for "beaver" given to her because of the animal's strong work ethic and the resemblance of her surname to the English word "beaver".

[edit] She Came to Stay and The Mandarins

In 1943, Beauvoir published She Came to Stay, a fictionalized chronicle of her and Sartre's relationship with Olga Kosakiewicz and Wanda Kosakiewicz. Olga was one of her students in the Rouen secondary school where she taught during the early 30s. She grew fond of Olga. Sartre tried to pursue Olga but she denied him; he began a relationship with her sister Wanda instead. Sartre supported Olga for years until she met and married her husband, Beauvoir's lover Jacques-Laurent Bost. At Sartre's death, he still supported Wanda. In the novel, Olga and Wanda are made into one character with whom fictionalized versions of Beauvoir and Sartre have a ménage à trois. The novel also delves into Beauvoir and Sartre's complex relationship and how it was affected by the ménage à trois.

Beauvoir's metaphysical novel She Came to Stay was followed by many others, including The Mandarins, which won her the Prix Goncourt, France's highest literary prize. The Mandarins is set just after the end of World War II, whereas She Came to Stay is set just before the dawn of that war. The Mandarins depicted Sartre, Nelson Algren, and many philosophers in Sartre and Beauvoir's intimate circle.

[edit] Existentialist Ethics

In 1944 Beauvoir wrote Pyrrhus et Cinéas, a discussion of an existentialist ethics, which inspired her to write more on the subject. This book, Pour Une Morale de L'ambiguïté (The Ethics of Ambiguity, 1947) is perhaps the most accessible point of entry into French existentialism. Its simplicity keeps it understandable, in contrast to the abstruse nature of Sartre's Being and Nothingness. The ambiguity about which Beauvoir writes clears up some inconsistencies that many, Sartre included, have found in major existentialist works such as Being and Nothingness.

[edit] Sexuality, Existentialist Feminism, and The Second Sex

The Second Sex cover
The Second Sex cover

The Second Sex was originally published as a two volume book in France. These works were very quickly published in America as The Second Sex owing to the quick translation by Howard Parshley, as prompted by Blanche Knopf, wife of publisher Alfred A. Knopf. Because Parshley had only a basic familiarity with the French language, and a minimal understanding of philosophy (he was a professor of biology at Smith College), much of Beauvoir's book was mistranslated or inappropriately cut, distorting much of her intended message. Nevertheless, to this day, Knopf has prevented the introduction of a more accurate retranslation of Beauvoir's work, having declined all proposals despite the efforts of existentialist scholars.

In her own way, Beauvoir anticipated the sexually charged feminism of Erica Jong and Germaine Greer. Algren, no paragon of primness himself, was outraged by the frank way Beauvoir later described her American sexual experiences in The Mandarins (dedicated to Algren and on whose character Lewis Brogan is based) and in her autobiographies, venting his outrage when reviewing American translations of her work. Much bearing on this episode in Beauvoir's life, including her love letters to Algren, entered the public domain only after her death.

In the essay Woman: Myth and Reality, Beauvoir argued that men had made women the "Other" in society by putting a false aura of "mystery" around them. She argued that men used this as an excuse not to understand women or their problems and not to help them, and that this stereotyping was always done in societies by the group higher in the hierarchy to the group lower in the hierarchy. She wrote that this also happened on the basis of other categories of identity, such as race, class, and religion. But she said that it was nowhere more true than with sex in which men stereotyped women and used it as an excuse to organize society into a patriarchy.

Beauvoir's The Second Sex, published in French in 1949, sets out a feminist existentialism which prescribes a moral revolution. As an existentialist, Beauvoir accepts the precept that existence precedes essence; hence one is not born a woman, but becomes one. Her analysis focuses on the concept of The Other. It is the (social) construction of Woman as the quintessential Other that Beauvoir identifies as fundamental to women's oppression.

The principal 1932 treatment by the feminist author Adrienne Sahuqué, borne circa 1890, entitled Les dogmes sexuels (Paris, Alcan, 1932) had already approached, fifteen years prior to the publication of The Second Sex the question of sexist prejudices against women.

Beauvoir argues that women have historically been considered deviant, abnormal. She submits that even Mary Wollstonecraft considered men to be the ideal toward which women should aspire. Beauvoir says that this attitude has limited women's success by maintaining the perception that they are a deviation from the normal, and are outsiders attempting to emulate "normality". For feminism to move forward, this assumption must be set aside.

Beauvoir asserted that women are as capable of choice as men, and thus can choose to elevate themselves, moving beyond the 'immanence' to which they were previously resigned and reaching 'transcendence', a position in which one takes responsibility for oneself and the world, where one chooses one's freedom.

A critical essay, "Le Malentendu du Deuxième Sexe," was written by Suzanne Lilar in 1969.

[edit] Les Temps Modernes

Beauvoir, Sartre and Che Guevara in Cuba , 1960
Beauvoir, Sartre and Che Guevara in Cuba , 1960

At the end of World War II, Beauvoir and Sartre edited Les Temps Modernes, a political journal Sartre founded along with Maurice Merleau-Ponty and others. Beauvoir used Les Temps Modernes to promote her own work and explore her ideas on a small scale before fashioning essays and books. Beauvoir remained an editor until her death.

[edit] Later years

Beauvoir wrote popular travel diaries about her travels in the United States and China, and published essays and fiction rigorously, especially throughout the 1950s and 1960s. She published several volumes of short stories, including The Woman Destroyed, which, like some of her other later work, deals with aging.

In 1979 she published When Things of the Spirit Come First, a set of short stories centered around and based upon important women to her earlier years. The stories were written well before the novel She Came to Stay, but Beauvoir did not think they were worthy of publication until about forty years later.

Sartre and Merleau-Ponty had a longstanding feud, which led Merleau-Ponty to no longer work with Les Temps Modernes. Beauvoir sided with Sartre and ceased to associate with Merleau-Ponty. In Beauvoir's later years, she hosted the journal's editorial meetings in her flat and contributed more than Sartre, who she often had to force to offer his opinions.

Beauvoir also notably wrote a four-volume autobiography, consisting of: Memoirs of a Dutiful Daughter; The Prime of Life; Force of Circumstance (sometimes published in two volumes in English translation: After the War and Hard Times); and All Said and Done.

In the 1970s Beauvoir became active in France's women's liberation movement. She signed the Manifesto of the 343 in 1971, a list of famous women who claimed, mostly falsely, to have had an abortion. Beauvoir had not actually had an abortion.[citation needed] Signatories were diverse as Catherine Deneuve, Delphine Seyrig, and Beauvoir's sister Poupette. In 1974, abortion was legalized in France.

Her 1970 long essay La Vieillesse (The Coming of Age) is a very rare instance of an intellectual meditation on the decline and solitude all humans experience if they do not die before about age 60. In 1981 she wrote La Cérémonie Des Adieux (A Farewell to Sartre), a painful account of Sartre's last years. In the opening of Adieux, Beauvoir notes that it is the only major published work of hers Sartre did not read before its publication. She and Sartre always read one another's work.

After Sartre died, Beauvoir published his letters to her with edits to spare the feelings of some people in their circle who were still living. After Beauvoir's death, Sartre's adopted daughter and literary heir Arlette Elkaïm would not let many of Sartre's letters be published in unedited form. Most of Sartre's letters available today have Beauvoir's edits, which include a few omissions but mostly the use of pseudonyms. Beauvoir's adopted daughter and literary heir Sylvie Le Bon, quite unlike Elkaïm, published Beauvoir's unedited letters to both Sartre and Algren.

[edit] Death and afterwards

Beauvoir's grave at the Cimetière du Montparnasse
Beauvoir's grave at the Cimetière du Montparnasse

Beauvoir died of pneumonia. She is buried next to Sartre at the Cimetière du Montparnasse in Paris. Since her death, her reputation has grown, not only because she is seen as the mother of post-1968 feminism, especially in academia, but also because of a growing awareness of her as a major French thinker, existentialist philosopher and otherwise.

There is much contemporary discussion about the influences of Beauvoir and Sartre on one another. She is seen as having influenced Sartre's masterpiece, Being and Nothingness, while also having written much on philosophy that is independent of Sartrean existentialism. Some scholars have explored the influences of her earlier philosophical essays and treatises upon Sartre's later thought. She is studied by many respected academics both within and outside of philosophy circles, including Margaret A. Simons and Sally Scholtz. Beauvoir's life has also inspired numerous biographies.

In 2006, the architect Dietmar Feichtinger designed a sophisticated footbridge across the Seine, named the Passerelle Simone-de-Beauvoir after Beauvoir. The bridge features feminine curves and leads to the new Bibliothèque nationale de France.

[edit] Bibliography

[edit] Translations

  • Patrick O'Brian was Beauvoir's principal English translator, until he attained commercial success as a novelist.
  • Philosophical Writings (Urbana : University of Illinois Press, 2004, edited by Margaret A. Simons et al.) contains a selection of essays by Beauvoir translated for the first time into English. Among those are: Pyrrhus and Cineas, discussing the futility or utility of action, two previously unpublished chapters from her novel She Came to Stay and an introduction to Ethics of Ambiguity.

[edit] References

  1. ^ Louis Menand, Stand By Your Man: The strange liaison of Sartre and Beauvoir., page 4. (The New Yorker, December 26, 2005).

[edit] Sources

  • Bair, Deirdre, 1990. Simone de Beauvoir: A Biography. New York: Summit Books.
  • Rowley, Hazel, 2005. Tête-a-Tête: Simone de Beauvoir and Jean-Paul Sartre. New York: HarperCollins.
  • Suzanne Lilar, 1969. Le Malentendu du Deuxième Sexe (with collaboration of Prof. Dreyfus). Paris, University Presses of France (Presses Universitaires de France).
  • Fraser, M., 1999. Identity Without Selfhood: Simone de Beauvoir and Bisexuality, Cambridge and New York: Cambridge University Press.
  • Axel Madsen, Hearts and Minds: The Common Journey of Simone de Beauvoir and Jean-Paul Sartre, William Morrow & Co, 1977.
  • Hélène Rouch, 2001-2002, Trois conceptions du sexe: Simone de Beauvoir entre Adrienne Sahuqué et Suzanne Lilar, Simone de Beauvoir Studies, n° 18, pp. 49-60.
  • Simone de Beauvoir, Marguerite Yourcenar, Nathalie Sarraute, 2002. Conférence Élisabeth Badinter, Jacques Lassalle & Lucette Finas, ISBN 2717722203.

[edit] Bibliographic sources

  • Beauvoir, Simone de. Woman: Myth & Reality,
    • in Jacobus, Lee A (ed.) A World of Ideas. Bedford/St. Martins, Boston 2006. 780-795
    • in Prince, Althea, and Susan Silva Wayne. Feminisms and Womanisms: A Women's Studies Reader. Women's Press, Toronto 2004 p.59-65.

[edit] External links

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