My Becoming A Man By Simone De Beauvoir

Throughout history, women have constantly been objectified and forced into submission by the male dominated society. Simone de Beauvoir’s philosophical work, The Second Sex, echoes the intense oppression of women and reflects the first wave feminist movement. Her existentialist decoding of genders resulted in the idea of the Other, which explores the phenomenon of women forced into the role of an object, while men are the subject. In the second chapter, “The Girl”, Beauvoir further studies the idea of this oppression during one’s transition from a girl into a woman. Beauvoir states that no matter how much freedom and sense of self a girl holds, she is always forced into the role of the Other in society. Beauvoir 's idea of the Other held

Gender coding is not a natural or biological characteristic. People are born with different physical and biological characteristics, but make sense of their gender roles through cultural influences. “Stereotypes are amazingly powerful, and we may not realize the degree to which our thoughts, beliefs, and actions are shaped by them” (Silverman, Rader, 2010). Boys and girls are labeled as masculine or feminine, which is considered the “norm” for society. Children are not born masculine or feminine, they learn these roles from parents, peers, media, and even religion. Concepts of gender identity are sometimes placed on children even before their birth, such as with the selection of paint colors for the nursery.” Children begin to form concepts of gender beginning around the age of 2, and most children know if they are a boy or girl by age of 3” (Martin & Ruble, 2004). From an early age, children are encouraged to identify with gender coding. Gender is formed at birth, but self-identification as being male or female is imbedded into their minds by parents and society. A child learns to understand their gender role and their identity by what is taught and expressed to them by others. Yet as a child grows, gender coding can cause cultural confusion, and insecurity issues throughout the course of their life.

In the chapter titled “History” within the book called The Second Sex, Beauvoir talks about various of events and changes along with encounters that provided opportunities to seize greater freedom for women as a collectivity. For instance, when women were able to leave their homes and actually take an outside job, it allowed women a bit confused as to what roles she needed to partake in. Given that men were always gender-policing women to fit the ideal role, the women found it difficult to transitions and thus loose a sense of self along the way. De Beauvoir also states that gainful employment can stop the cycle of dependency on man and thus allow the two genders men and women to see each other’s as equals. It is within the book The Second Sex that De Beauvoir tries to understand the imbalance of gender roles to help her understand this she turns to the biology, psychoanalyst and the historical materialism. In her findings, she reveals that although there are some physical differences between women and men there is no proven facts that women cant do the same task as men in a workforce.

Growing up, I lived the life of grass stained knees and an almost perpetually sweaty face. I will never be ashamed of the fact that I have been and always will be a tomboy through and through. If I wasn’t getting dirty at my local baseball field being that my Father was the president of the Pony League then I was finding trouble at the football fields of my local Pop Warner, because as you may have guessed my Father was the president of that too. As you can see my family had their hands full and I can’t help it if boys and sports raised me. Being that boys constantly surrounded me, I saw first hand the struggle of the emotional divide between yearning for both connection and independence. Boys want affection and understanding but at the same time are afraid of the stigma they may receive from both their peers and even their mentors.

Judith Butler’s essay, “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory” calls for a new way to view sex and gender. Butler argues that “gender identity is a performative accomplishment compelled by social sanction and taboo”. In this case, gender is not constituted by what one is, but rather what one does; the performative acts constitute gender. In other words, gender is not the starting place; it is an identity repeatedly constructed throughout time. Butler is trying to show us a feminist perspective of sex and gender. She attempts to follow Beauvoir’s path in a fight against society norms.

Just as Pygmalion sculpts Galatea, man sculpts the idea of woman. The consequence of this is that man perpetuates the idea of womanhood, and women obey it. Beauvoir encourages women to fight against this idea of womanhood, arguing that “To pose women is to [deny]… that she is a subject, a fellow human being” (De Beauvoir). Most people unfortunately do not fight back against this idea of womanhood, and remain passive to it.

“One is not born, but rather becomes, a woman” – this claim may no longer seem groundbreaking in modern society, where many philosophers, such as Judith Butler, have insightfully explored the topic of “sex and gender”; nevertheless, when it firstly appeared in Simone de Beauvoir’s book, The Second Sex, in 1949, it was an extremely bold and controversial statement. As described in de Beauvoir’s biography, Simone de Beauvoir: A Biography, written by a well-known biographer, Deirdre Bair, this book put de Beauvoir in a situation that even after her death in 1986, some of her relatives still considered her as “a shameless flaunter of social convention, the most public sinner in all

Simone de Beauvoir writes about the views of the world towards women versus her views towards women and how the world should view women. Michèle le Doeuff and Christine Delphy were both previous students of Simone de Beauvoir. le Doeuff and Delphy both have read and are critiquing de Beauvoir’s writing, however, de Beauvoir never read le Doeuff and Delphy’s critiques of her work. Simone de Beauvoir believed in existentialist feminism, while Michèle le Doeuff believed in anti-foundationalism, followed by Christine Delphy believing in material feminism.

Beauvoir became an existentialist philosopher, a feminist, and a political activist. She published a book in 1943 entitled, “She came to stay” and in it she examined existential ideals. In 1949, her book, “The Second Sex” was published in France, and then in 1953 in the United States. Although Beauvoir wrote many books, this specific book helped lay down the foundation for feminist philosophers. Beauvoir grew up during a time when women were especially oppressed. During the 1900’s, the people of France dealt with an inadequate diet, constant hard work, and poor hygiene. Women dealt with these problems as well as taking care of their household and everyone in it. Marriage was also seen as a necessity in society. In “The Second Sex”, Beauvoir exposes and challenges the patriarchy that she witnesses. Beauvoir examines the reasons why women have been forced into a secondary level of society even though women make up half of the human population. She also makes the argument that one is not born woman, but becomes one. She describes woman as the other, and explains how men and society oppress women. The man is the subject who sees, and the woman is always the

In 1949, Simone de Beauvoir commenced the development of second-wave feminism. The publication of her theoretical work, The Second Sex, issued a fervent response to gender-based oppression during the twentieth century. However, the philosophy that de Beauvoir espoused in The Second Sex still proves relevant to contemporary women. In the United States, conservative politicians have sought to eliminate legalized abortion, thereby limiting the reproductive freedom of women. The enforcement of the gender pay-gap has led to economic inequality. Additionally, a practice of sexual shaming, known as "slut-shaming", has originated within popular culture to denounce women for their sexual choices. Ultimately, The Second Sex uncovers the timeless "myth de la femme", through an analysis of the economic and social liberation of women. Through her analysis, de Beauvoir highlights the importance of reproductive freedom, economic liberation, and sexual freedom.

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.

In her essay, One is Not Born a Woman, Monique Wittig explains, “‘Women’ is not each one of us, but the political and ideological formation which negates ‘women’ (the product of a relation of exploitation). ‘Women’ is there to confuse us, to hide the reality ‘women’ . . . For what makes a woman is a specific social relation to a man, a relation that we call servitude.” Monique Wittig attacks the concept of naturalizing biology and the ‘woman’ category. She believes that the form of a woman’s identity is a product of normal and intrinsic human facts. Thus, her main point is that one is not born a woman but becomes a woman based upon the social constructs of gender and

The following text comes from Simone de Beauvoir called “The Second Sex,” which discusses the ideas of the feminist

De Beauvoir’s “Woman as Other” lays out an elaborate argument on gender inequality; using the term “other” to establish woman’s alternate, lesser important role throughout her work, the author dissects and examines from its origin the female’s secondary position in society in contrast to man. Indeed, from the beginning of recorded history, the duality of man, by definition, positions woman at the opposing end of the spectrum in relation to her male counterpart. Even by today’s modern and accepting standards, the female suffers under the brand of being the sub-standard half of the duality equation; compared to her male opponent, women are paid lower wages, have fewer and limited expression of rights, achieve lower

Lastly, “femininity” refers to behavioural activities or interests that are assigned to the female sex, such as cleaning and cooking (Beauvoir, 617). Although many critics have read her text and become confused due to her stylistic choice to fuse her voice with the voices of famous men, it can be said that the text ultimately leads the reader to begin to question what society sees as a woman (Zerilli, 1-2). Despite Beauvoir’s The Second Sex appearing to recognize the oppression of women throughout the world without giving an actual solution, I will argue that Beauvoir’s evaluation of each “natural” aspect of female oppression allows readers to recognize that the only thing holding themselves back as a woman is society’s unnatural definition of their body, relation to men, and personal freedoms. Of course, when it comes to one's freedom, it is difficult to obtain when your body feels like a