Simone de Beauvoir and the beginnings of the feminine subject

Abstract

Since de Beauvoir's bold pronouncement that 'One is not born a woman' feminists have been struggling with the subject in feminist theory. Each new iteration of the subject has been advanced by its adherents as the 'right' definition, superseding the flawed definition that preceded it. This pattern aptly describes the reception of de Beauvoir's subject. Feminist theorists since de Beauvoir have been disdainful of her subject, rejecting it as a tainted example of existentialism that has nothing to offer contemporary feminist theory. In this article I will challenge this judgement, arguing that de Beauvoir's approach to the subject reveals a highly nuanced understanding of the interaction of the social, natural, and psychological. I argue that, far from rejecting de Beauvoir's subject, we can learn much from her approach.

Critical Management Studies in the South African context

“…Freedom is the source from which all meaning and value springs (Hekman 2015;Offen 1988). Consequently, all human beings are placed on a moral plane, seeking freedom to will the self as well as others towards it (Hekman 2015).…”

“…Consequently, all human beings are placed on a moral plane, seeking freedom to will the self as well as others towards it (Hekman 2015). Freedom and feminism are social constructions, which are subjective in nature and depend on context for their meaning, as well as relationships with others (Calvert & Ramsey 1992;Hekman 2015;Hesse-Biber 2012;Letberby 2003). A lack of an understanding of freedom results in people, especially women to consent to servitude, perpetuating inequality (bell hooks 2000; Hekman 2015).…”

Feminism in management research: A route to justly optimise talent

“…This situation is fuelled by the fact that feminism defies easy definition because it is under continual dispute and negotiation with researchers adopting a range of approaches to its definition and description (bell hooks 2000;Griffin 2015;Hekman 2015;Hesse-Biber 2012;Letherby 2003;Lorber n.d. ; Thomas & Davies 2005), hence feminists should be open to critical scrutiny by others (Hesse-Biber 2012;Letherby 2003).…”

“…; Thomas & Davies 2005), hence feminists should be open to critical scrutiny by others (Hesse-Biber 2012;Letherby 2003). In brief, feminism concerns itself with the identity of women, both philosophically and socially (Hekman 2015;Letherby 2003), and with equal rights (bell hooks 2000), politically, legally and economically (Lorber n.d. Offen 1988); not only for women but for all minority and marginalised groups (see Lorber n.d.). Identity encompasses an understanding of empowerment at a personal level, having a voice, knowing how they (women and marginalised groups) are different, knowing what cultural and social expectations they carry, and how they carry them, in both a personal and professional way (see Calvert & Ramsey 1992), which inevitably challenges knowledge claims (see bell hooks 2000; Calvert & Ramsey 1992;Hesse-Biber 2012;Letherby 2003;Thomas & Davies 2005).…”

“…In essence, feminists seek to challenge the existing social systems that they regard as responsible for the oppression and exploitation of women and other marginalised groups. Fundamentally, feminism concerns itself with autonomy, which refers to that which allows all persons regardless of gender, class, race, religion and sexual orientation to become fully self-actualised beings and to create a cherished community in which they can live together, realising their dreams, especially those of freedom and justice, giving effect to the truth that all humans were created equal (bell hooks 2000;Hekman 2015). At the same time, bell hooks (2000) points out that equality does not mean equity and thus acknowledges differences between people, whether from the same gender, sexual orientation, social class, race and religion, which differences feminism embraces.…”