The Second Sex By Beudie De Beauvoir Analysis

In her book she challenges the government of France and their ideas that women should not be exposed to the same education as men. She gives warning that women will not forever be satisfied with only domestic concerns, and she demands justice for the female race.

Enlightenment in France in the 18th century took on many different meanings, and Francoise De Graffigny’s view–told to us through her novel Letters from a Peruvian Woman– portrays the Enlightenment as an expression of skepticism of religion, individualism, and virtue. In this novel, Zilia is a Virgin of the Sun from the Incan culture in the 1700s. She is torn from her home by the Spanish, and finds herself in France (De Graffigny 92). While living with a French pirate, Déterville, his mother, and his sister Céline, Zilia is intrigued to learn about the foreign European culture to hopefully one day share with the Peruvian Empire she calls home. Throughout her journey on the ocean and in France, she faithfully documents everything she experiences in letters to her dearest love–and fiancé–Aza. De Graffigny captures this fictional story in a series of letters to critique France without naming names, and with the use of analogies to disguise the story as real. Passed off as translation of a series of letters, De Graffigny uses this story to pioneer the novel form. Impressively fluent in irony, (GIVE EX). She is also able to write this story while giving more insight to the readers than the characters do. By doing this, the reader is able to read in between the lines and appreciate the irony behind the words. Her direct criticism of France was a dangerous act in an authoritarian society such as France at the time.

also interested in other cultures. While her time in Paris she studied mime with Jacques LeCog.

It is said that one of the many great things about Sophie Germain was that she taught herself through the undergraduate level, unlike her predecessors such as: "Hypatia, Maria Agnesi, and Émilie Châtelet. You have to have a certain level of drive in you to learn so much of one subject just for the pure enjoyment of it. Sophie had this drive. Because of her parent 's protest, she sat in her room at night by the fire studying for hours on end. When her parents found out that she was staying up in order to betray their wishes, they took away all of her light sources thinking that this would stop her foolishness. This only drove her more. Mathematicians such as J. L. Lagrange were blown away by the fact that the written works he was receiving were written by a young woman as opposed to a male. "Monsieur Le Blanc" (a.k.a Sophie Germain) was never married.

“Bride of New France”, written by Suzanne Desrochers, was a historical fiction novel about minority women of France facing the brutal times in the 17th Century.

Marie Sophie Germain was born in Rue Saint-Denis, Paris, France, on April 1, 1776, in a wealthy Persian family. Ambroise-Francois, her father, was a rich man who was assumed to be a wealthy silk merchant, or a goldsmith. Ambroise was elected as the representative of the bourgeoisie to Etats-Généraux en 1789, which had involved his daughter to witness many discussions with her father and his peers. When she was 13, The French Revolution broke out. Enforcing her to remain indoors,as she turned to her father’s library to take away her boredom where she became interested in mathematics. Pouring her time into each book as she had taught herself Latin and Greek, allowing her to read other famous mathematicians work such as Isaac Newton.

Sophie Germain was a French physicst, mathematician, and philospher in the 17 and 18 hundreds. By breaking the gender roles during her time period she was a pionner in elastity and number thereom. She was oppresed by her family and community because of her gender so did not have any easy path towards success compared to many others during her time. As an adolescent the Batille fell, forcing her to stay indoors for long period times. Enternationg herself, she became very interested in her fathers library wher eshe read wotk by J.E. Montucla, Etinne Bezout, and many others. This sparked her love in Math and Science. In the beggining both her parents were not supprtive of her becuase females were not meant to take part in math and higher education.

De Beauvoir states that we “exist,” “we are here.” De Beauvoir believed that life should be lived to the fullest and that decisions made without knowing outcomes defines “freedom.” Simone de Beauvoir often wrote about the human struggle to be free, and what this means. World War II was a dark time which changed the Parisian view of life. Parisians focused on daily survival, awaiting the return of loved ones.

The basis of De Beauvoir’s principle argument can be found in the first section of part three (The Aesthetic Attitude) when she writes, “every man has to do with other men”. The meaning of human existence cannot simply be

As usual, women have to imprint themselves in a society like we see babies that come into the world- kicking and screaming. Without a doubt, women molded into their stations in life during the 17th and 18th century. Nevertheless, many secretly planned, worked with , others with grief and countless with despair.

In her works, Simone de Beauvoir attacks the patriarchy of her era with a blistering report on what she believes causes sexual tension in society. She does so by defining the characteristics and basics of the conflict, by exploring the perceived differences in man and woman. De Beauvoir explains in The Second Sex what has defined woman as the “other” of society, while discussing how existential bad faith and anxiety have a role in the objectification process. By dissecting the differences in the oppression of women and general economic oppression, she highlights the importance of deconstructing the blatantly negative system of sexism which prevails in human society. Doing so allows her to express her ideal world, one in which the modern

In the chapter of her book The Second Sex entitled “the Woman in Love,” Simone de Beauvoir characterizes the romantic ideal of the relationship with a man as a woman’s purpose as a form of self-deception (translated here as “bad faith”). The self-deception de Beauvoir describes is based in the thesis of The Second Sex. This is the idea that women have been deceived into believing that they are second-class humans. Western culture, according to de Beauvoir, teaches us that women are missing some elusive element of the self that endows men with freedom- a concept essential to the existentialist definition of the conscious being. Therefore, a woman can never find fulfillment as a thinking person as

The first text we explore in this step is Bonaventure’s “On Seeing God in his Image”. Bonaventure shows us that through inward reflection we can see God. God can then lead us to God’s two most important laws, and the best ways for us to live in community with others; by loving God, and our neighbors.

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