Simone de Beauvoir quotes

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Simone de Beauvoir

Birthdate: 9. January 1908
Date of death: 14. April 1986
Other names: Simone De Beauvoirová

Simone Lucie Ernestine Marie Bertrand de Beauvoir was a French writer, intellectual, existentialist philosopher, political activist, feminist and social theorist. Though she did not consider herself a philosopher, she had a significant influence on both feminist existentialism and feminist theory.De Beauvoir wrote novels, essays, biographies, autobiography and monographs on philosophy, politics, and social issues. She was known for her 1949 treatise The Second Sex, a detailed analysis of women's oppression and a foundational tract of contemporary feminism; and for her novels, including She Came to Stay and The Mandarins. She was also known for her open, lifelong relationship with French philosopher Jean-Paul Sartre.

Works

The Second Sex
Simone de Beauvoir
The Ethics of Ambiguity
The Ethics of Ambiguity
Simone de Beauvoir
The Mandarins
The Mandarins
Simone de Beauvoir
Les Belles Images
Les Belles Images
Simone de Beauvoir
The Blood of Others
The Blood of Others
Simone de Beauvoir
La Vieillesse
La Vieillesse
Simone de Beauvoir

Quotes Simone de Beauvoir

„To "catch" a husband is an art; to "hold" him is a job.“

—  Simone de Beauvoir, book The Second Sex

Bk. 2, part 5, Ch. 1: The Married Woman, p. 468
Source: The Second Sex (1949)

„One is not born, but rather becomes, a woman.“

—  Simone de Beauvoir, book The Second Sex

On ne naît pas femme: on le devient.
Bk. 2, Pt.. 4, Ch. 1: Childhood, p. 267
Source: The Second Sex (1949)

„The Universe was somewhere else, always somewhere else! And it isn't anywhere: there are only men, men eternally divided.“

—  Simone de Beauvoir

Source: All Men are Mortal (1946), p. 201
Context: What did today's sacrifices matter: the Universe lay ahead in the future. What did burnings at the stake and massacres matter? The Universe was somewhere else, always somewhere else! And it isn't anywhere: there are only men, men eternally divided.

„The failure described in Being and Nothingness is definitive, but it is also ambiguous.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: The failure described in Being and Nothingness is definitive, but it is also ambiguous. Man, Sartre tells us, is “a being who makes himself a lack of being in order that there might be being.” That means, first of all, that his passion is not inflicted upon him from without. He chooses it. It is his very being and, as such, does not imply the idea of unhappiness. If this choice is considered as useless, it is because there exists no absolute value before the passion of man, outside of it, in relation to which one might distinguish the useless from the useful. The word “useful” has not yet received a meaning on the level of description where Being and Nothingness is situated. It can be defined only in the human world established by man’s projects and the ends he sets up. In the original helplessness from which man surges up, nothing is useful, nothing is useless. It must therefore be understood that the passion to which man has acquiesced finds no external justification. No outside appeal, no objective necessity permits of its being called useful. It has no reason to will itself. But this does not mean that it can not justify itself, that it can not give itself reasons for being that it does not have. And indeed Sartre tells us that man makes himself this lack of being in order that there might be being. The term in order that clearly indicates an intentionality. It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.

„When the bells began to sound the hour she let out the first scream.“

—  Simone de Beauvoir

Last lines
All Men are Mortal (1946)
Context: In horror, in terror, she accepted the metamorphosis — gnat, foam, ant, until death. And it's only the beginning, she thought. She stood motionless, as if it were possible to play tricks with time, possible to stop it from following its course. But her hands stiffened against her quivering lips.
When the bells began to sound the hour she let out the first scream.

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„In the original helplessness from which man surges up, nothing is useful, nothing is useless.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: The failure described in Being and Nothingness is definitive, but it is also ambiguous. Man, Sartre tells us, is “a being who makes himself a lack of being in order that there might be being.” That means, first of all, that his passion is not inflicted upon him from without. He chooses it. It is his very being and, as such, does not imply the idea of unhappiness. If this choice is considered as useless, it is because there exists no absolute value before the passion of man, outside of it, in relation to which one might distinguish the useless from the useful. The word “useful” has not yet received a meaning on the level of description where Being and Nothingness is situated. It can be defined only in the human world established by man’s projects and the ends he sets up. In the original helplessness from which man surges up, nothing is useful, nothing is useless. It must therefore be understood that the passion to which man has acquiesced finds no external justification. No outside appeal, no objective necessity permits of its being called useful. It has no reason to will itself. But this does not mean that it can not justify itself, that it can not give itself reasons for being that it does not have. And indeed Sartre tells us that man makes himself this lack of being in order that there might be being. The term in order that clearly indicates an intentionality. It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.

„It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: The failure described in Being and Nothingness is definitive, but it is also ambiguous. Man, Sartre tells us, is “a being who makes himself a lack of being in order that there might be being.” That means, first of all, that his passion is not inflicted upon him from without. He chooses it. It is his very being and, as such, does not imply the idea of unhappiness. If this choice is considered as useless, it is because there exists no absolute value before the passion of man, outside of it, in relation to which one might distinguish the useless from the useful. The word “useful” has not yet received a meaning on the level of description where Being and Nothingness is situated. It can be defined only in the human world established by man’s projects and the ends he sets up. In the original helplessness from which man surges up, nothing is useful, nothing is useless. It must therefore be understood that the passion to which man has acquiesced finds no external justification. No outside appeal, no objective necessity permits of its being called useful. It has no reason to will itself. But this does not mean that it can not justify itself, that it can not give itself reasons for being that it does not have. And indeed Sartre tells us that man makes himself this lack of being in order that there might be being. The term in order that clearly indicates an intentionality. It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.

„A conquest of this kind is never finished; the contingency remains, and, so that he may assert his will, man is even obliged to stir up in the world the outrage he does not want.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Conclusion
The Ethics of Ambiguity (1947)
Context: A conquest of this kind is never finished; the contingency remains, and, so that he may assert his will, man is even obliged to stir up in the world the outrage he does not want. But this element of failure is a very condition of his life; one can never dream of eliminating it without immediately dreaming of death. This does not mean that one should consent to failure, but rather one must consent to struggle against it without respite.

„We must not confuse the present with the past. With regard to the past, no further action is possible.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Pt. III : The Positive Aspect of Ambiguity http://www.marxists.org/reference/subject/ethics/de-beauvoir/ambiguity/ch03.htm#s2, Ch. 1 : The Aesthetic Attitude
The Ethics of Ambiguity (1947)
Context: We must not confuse the present with the past. With regard to the past, no further action is possible. There have been war, plague, scandal, and treason, and there is no way of our preventing their having taken place; the executioner became an executioner and the victim underwent his fate as a victim without us; all that we can do is to reveal it, to integrate it into the human heritage, to raise it to the dignity of the aesthetic existence which bears within itself its finality; but first this history had to occur: it occurred as scandal, revolt, crime, or sacrifice, and we were able to try to save it only because it first offered us a form. Today must also exist before being confirmed in its existence: its destination in such a way that everything about it already seemed justified and that there was no more of it to reject, then there would also be nothing to say about it, for no form would take shape in it; it is revealed only through rejection, desire, hate and love. In order for the artist to have a world to express he must first be situated in this world, oppressed or oppressing, resigned or rebellious, a man among men. But at the heart of his existence he finds the exigency which is common to all men; he must first will freedom within himself and universally; he must try to conquer it: in the light of this project situations are graded and reasons for acting are made manifest.

„In Plato, art is mystification because there is the heaven of Ideas; but in the earthly domain all glorification of the earth is true as soon as it is realized.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Conclusion
The Ethics of Ambiguity (1947)
Context: In Plato, art is mystification because there is the heaven of Ideas; but in the earthly domain all glorification of the earth is true as soon as it is realized. Let men attach value to words, forms, colors, mathematical theorems, physical laws, and athletic prowess; let them accord value to one another in love and friendship, and the objects, the events, and the men immediately have this value; they have it absolutely. It is possible that a man may refuse to love anything on earth; he will prove this refusal and he will carry it out by suicide. If he lives, the reason is that, whatever he may say, there still remains in him some attachment to existence; his life will be commensurate with this attachment; it will justify itself to the extent that it genuinely justifies the world.
This justification, though open upon the entire universe through time and space, will always be finite. Whatever one may do, one never realizes anything but a limited work, like existence itself which tries to establish itself through that work and which death also limits. It is the assertion of our finiteness which doubtless gives the doctrine which we have just evoked its austerity and, in some eyes, its sadness. As soon as one considers a system abstractly and theoretically, one puts himself, in effect, on the plane of the universal, thus, of the infinite. … existentialism does not offer to the reader the consolations of an abstract evasion: existentialism proposes no evasion. On the contrary, its ethics is experienced in the truth of life, and it then appears as the only proposition of salvation which one can address to men. Taking on its own account Descartes’ revolt against the evil genius, the pride of the thinking reed in the face of the universe which crushes him, it asserts that, despite his limits, through them, it is up to each one to fulfill his existence as an absolute. Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive. There is a very old saying which goes: “Do what you must, come what may.” That amounts to saying in a different way that the result is not external to the good will which fulfills itself in aiming at it. If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.

„If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Conclusion
The Ethics of Ambiguity (1947)
Context: In Plato, art is mystification because there is the heaven of Ideas; but in the earthly domain all glorification of the earth is true as soon as it is realized. Let men attach value to words, forms, colors, mathematical theorems, physical laws, and athletic prowess; let them accord value to one another in love and friendship, and the objects, the events, and the men immediately have this value; they have it absolutely. It is possible that a man may refuse to love anything on earth; he will prove this refusal and he will carry it out by suicide. If he lives, the reason is that, whatever he may say, there still remains in him some attachment to existence; his life will be commensurate with this attachment; it will justify itself to the extent that it genuinely justifies the world.
This justification, though open upon the entire universe through time and space, will always be finite. Whatever one may do, one never realizes anything but a limited work, like existence itself which tries to establish itself through that work and which death also limits. It is the assertion of our finiteness which doubtless gives the doctrine which we have just evoked its austerity and, in some eyes, its sadness. As soon as one considers a system abstractly and theoretically, one puts himself, in effect, on the plane of the universal, thus, of the infinite. … existentialism does not offer to the reader the consolations of an abstract evasion: existentialism proposes no evasion. On the contrary, its ethics is experienced in the truth of life, and it then appears as the only proposition of salvation which one can address to men. Taking on its own account Descartes’ revolt against the evil genius, the pride of the thinking reed in the face of the universe which crushes him, it asserts that, despite his limits, through them, it is up to each one to fulfill his existence as an absolute. Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive. There is a very old saying which goes: “Do what you must, come what may.” That amounts to saying in a different way that the result is not external to the good will which fulfills itself in aiming at it. If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.

„At the present time there still exist many doctrines which choose to leave in the shadow certain troubling aspects of a too complex situation. But their attempt to lie to us is in vain. Cowardice doesn’t pay.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Part I : Ambiguity and Freedom http://www.marxists.org/reference/subject/ethics/de-beauvoir/ambiguity/ch01.htm
The Ethics of Ambiguity (1947)
Context: At the present time there still exist many doctrines which choose to leave in the shadow certain troubling aspects of a too complex situation. But their attempt to lie to us is in vain. Cowardice doesn’t pay. Those reasonable metaphysics, those consoling ethics with which they would like to entice us only accentuate the disorder from which we suffer.

„To emancipate woman is to refuse to confine her to the relations she bears to man, not to deny them to her; let her have her independent existence and she will continue none the less to exist for him also: mutually recognising each other as subject, each will yet remain for the other an other.“

—  Simone de Beauvoir, book The Second Sex

The Second Sex (1949)
Context: It is nonsense to assert that revelry, vice, ecstasy, passion, would become impossible if man and woman were equal in concrete matters; the contradictions that put the flesh in opposition to the spirit, the instant to time, the swoon of immanence to the challenge of transcendence, the absolute of pleasure to the nothingness of forgetting, will never be resolved; in sexuality will always be materialised the tension, the anguish, the joy, the frustration, and the triumph of existence. To emancipate woman is to refuse to confine her to the relations she bears to man, not to deny them to her; let her have her independent existence and she will continue none the less to exist for him also: mutually recognising each other as subject, each will yet remain for the other an other. The reciprocity of their relations will not do away with the miracles — desire, possession, love, dream, adventure — worked by the division of human beings into two separate categories; and the words that move us — giving, conquering, uniting — will not lose their meaning. On the contrary, when we abolish the slavery of half of humanity, together with the whole system of hypocrisy that it implies, then the 'division' of humanity will reveal its genuine significance and the human couple will find its true form.

„It is vain to apportion praise and blame.“

—  Simone de Beauvoir, book The Second Sex

The Second Sex (1949)
Context: It is vain to apportion praise and blame. The truth is that if the vicious circle is so hard to break, it is because the two sexes are each the victim at once of the other and of itself. Between two adversaries confronting each other in their pure liberty, an agreement could be easily reached: the more so as the war profits neither. But the complexity of the whole affair derives from the fact that each camp is giving aid and comfort to the enemy; woman is pursuing a dream of submission, man a dream of identification. Want of authenticity does not pay: each blames the other for the unhappiness he or she has incurred in yielding to the temptations of the easy way; what man and woman loathe in each other is the shattering frustration of each one's own bad faith and baseness.

„This does not mean that one should consent to failure, but rather one must consent to struggle against it without respite.“

—  Simone de Beauvoir, book The Ethics of Ambiguity

Conclusion
The Ethics of Ambiguity (1947)
Context: A conquest of this kind is never finished; the contingency remains, and, so that he may assert his will, man is even obliged to stir up in the world the outrage he does not want. But this element of failure is a very condition of his life; one can never dream of eliminating it without immediately dreaming of death. This does not mean that one should consent to failure, but rather one must consent to struggle against it without respite.

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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