By Margaret A. Simons
In a compelling chronicle of her seek to appreciate Beauvoir's philosophy within the moment intercourse, Margaret A. Simons deals a special standpoint on BeauvoirOs wide-ranging contribution to twentieth-century inspiration. She information the invention of the origins of Beauvoir's existential philosophy in her handwritten diary from 1927; uncovers proof of the sexist exclusion of Beauvoir from the philosophical canon; finds proof that the African-American author Richard Wright supplied Beauvoir with the theoretical version of oppression that she utilized in the second one intercourse; exhibits the impression of the second one intercourse in reworking Sartre's philosophy and in laying the theoretical foundations of radical feminism; and addresses feminist problems with racism, motherhood, and lesbian identification. Simons additionally attracts on her event as a WomenOs Liberation organizer as she witnessed how ladies used the second one intercourse in defining the rules of radical feminism. Bringing jointly her paintings as either activist and pupil, Simons bargains a hugely unique contribution to the renaissance of Beauvoir scholarship.
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Extra info for Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism
Perpetually reflectively recreating itself allows consciousness to reflectively express its freedom without actually reflectively understanding itself to be anything or, in fact, actually becoming anything. For Sartre, consciousness’s reflective refusal of the pursuit of being and its continuous acts of reflective selfcreation are at the foundation of authentic being (NE: 475, 514–515). Secondly, accompanying this alteration in its pre-reflective fundamental project is a radically new form of reflective self-understanding (NE: 472).
However, Sartre’s analysis of consciousness’s relation to objectivity is complex. While he holds that consciousness’s ontological structure is defined by its ontological opposition to all forms of objectivity, Sartre notes that consciousness’s actual existence is shaped by its objective facticity. This ensures that to understand a particular consciousness’s actual mode of being, it is necessary to understand its facticity and how consciousness reflectively lives it. It is only by identifying and understanding consciousness’s facticity that we can identify how consciousness’s facticity shapes its experiences.
It implies as the original motivator of the recovery a pre-reflective comprehension of [consciousness’s essential nothingness that] it wishes to recover’ (BN: 178). But while consciousness can escape from impure reflection, it can never completely overcome the temptation of impure reflection. Indeed, while Sartre holds that consciousness must constantly battle against the self-objectification of impure reflection, he seems to think 20 Realizing Freedom: Hegel, Sartre, and the Alienation of Human Being that the ‘chips are stacked against’ pure reflection (NE: 11).