Simone De Beauvoir Quotes: 152 Quotes on Autonomy, Love, Gender Constructs, and Questioning the World

On Mao Zedong, in The Long March (1957), as quoted in "Mao and the Australian Maoists" by Keith Windschuttle, in Quadrant (October 2005) http://www.sydneyline.com/Mao%20and%20Australian%20Maoists.htm
General sources

Exercises

“Insects were scurrying about in the shade cast by the grass, and the lawn was a huge monotonous forest of thousands of little green blades, all equal, all alike, hiding the world from each other. Anguished, she thought, "I don't want to be just another blade of grass."”

Simone de Beauvoir

Regina
All Men are Mortal (1946)

World , Grass

“Science condemns itself to failure when, yielding to the infatuation of the serious, it aspires to attain being, to contain it, and to possess it; but it finds its truth if it considers itself as a free engagement of thought in the given, aiming, at each discovery, not at fusion with the thing, but at the possibility of new discoveries; what the mind then projects is the concrete accomplishment of its freedom.”

Simone de Beauvoir book The Ethics of Ambiguity

Pt. III : The Positive Aspect of Ambiguity, Ch. 3 : Freedom and Liberation
The Ethics of Ambiguity (1947)

Truth , Failure , Freedom , Science

“Try to stay a man amongst men … There's no other hope for you.”

Simone de Beauvoir

Marianne to Raimon
All Men are Mortal (1946)

Men , Hope

“Each of us is responsible for everything and to every human being.”

Simone de Beauvoir

Fyodor Dostoevsky in The Brothers Karamazov; this was used as an epigraph in The Blood of Others, and is sometimes attributed to de Beauvoir
Misattributed

“No woman should be authorized to stay at home to raise her children. Society should be totally different. Women should not have that choice, precisely because if there is such a choice, too many women will make that one. It is a way of forcing women in a certain direction.”

Simone de Beauvoir

“A Dialogue with Simone de Beauvoir,” in Betty Friedan, It Changed My Life: Writings on the Women’s Movement, (New York: Random House, 1976), p. 397 https://books.google.com/books?id=iv4-Qy82BJ0C&pg=PA397&lpg=PA397.
General sources

Women , Children , Way , Home

“Since it is the Other within us who is old, it is natural that the revelation of our age should come to us from outside — from others. We do not accept it willingly.”

Simone de Beauvoir

Pt. 2, Ch. 1: The discovery and assumption of old age: the body's experience, p. 288
The Coming of Age (1970)

Age , Nature

“Is this kind of ethics individualistic or not? Yes, if one means by that that it accords to the individual an absolute value and that it recognizes in him alone the power of laying the foundations of his own existence. It is individualism in the sense in which the wisdom of the ancients, the Christian ethics of salvation, and the Kantian ideal of virtue also merit this name; it is opposed to the totalitarian doctrines which raise up beyond man the mirage of Mankind. But it is not solipsistic, since the individual is defined only by his relationship to the world and to other individuals; he exists only by transcending himself, and his freedom can be achieved only through the freedom of others. He justifies his existence by a movement which, like freedom, springs from his heart but which leads outside of him.
This individualism does not lead to the anarchy of personal whim. Man is free; but he finds his law in his very freedom. First, he must assume his freedom and not flee it by a constructive movement: one does not exist without doing something; and also by a negative movement which rejects oppression for oneself and others.”

Simone de Beauvoir book The Ethics of Ambiguity

Une telle morale [la morale existentialiste] est-elle ou non un individualisme? Oui, si l’on entend par là qu’elle accorde à l’individu une valeur absolue et qu’elle reconnaît qu’a lui seul le pouvoir de fonder son existence. Elle est individualisme au sens où les sagesses antiques, la morale chrétienne du salut, l’idéal de la vertu kantienne méritent aussi ce nom ; elle s’oppose aux doctrines totalitaires qui dressent par-delà I’homme le mirage de l’Humanité. Mais elle n’est pas un solipsisme, puisque l’individu ne se définit que par sa relation au monde et aux autres individus, il n’existe qu’en se transcendant et sa liberté ne peut s’accomplir qu’à travers la liberté d’autrui. Il justifie son existence par un mouvement qui, comme elle, jaillit du coeur de lui-même, mais qui aboutit hors de lui.
Cet individualisme ne conduit pas à l’anarchie du bon plaisir. L’homme est libre ; mais il trouve sa loi dans sa liberté même. D’abord il doit assumer sa liberté et non la fuir; il l’assume par un mouvement constructif : on n’existe pas sans faire; et aussi par un mouvement négatif qui refuse l’oppression pour soi et pour autrui.
Conclusion http://www.marxists.org/reference/subject/ethics/de-beauvoir/ambiguity/ch04.htm
The Ethics of Ambiguity (1947)

Wisdom , World , Law , Spring

“What should a society be, so that in his last years a man might still be a man?
The answer is simple: he would always have to have been treated as a man. By the fate that it allots to its members who can no longer work, society gives itself away — it has always looked upon them as so much material. Society confesses that as far as it is concerned, profit is the only thing that counts, and that its "humanism" is mere window-dressing. In the nineteenth century the ruling classes explicitly equated the proletariat with barbarism. The struggles of the workers succeeded in making the proletariat part of mankind once more. But only in so far as it is productive. Society turns away from the aged worker as though he belonged to another species. That is why the whole question is buried in a conspiracy of silence.”

Simone de Beauvoir

Conclusion, p. 542
The Coming of Age (1970)

Fate , Age , Question , Silence

“What has value in their eyes is never what is done for them; it's what they do for themselves.”

Simone de Beauvoir

Source: All Men are Mortal (1946), p. 315