“…31 One which need not be granted any more oxygen is the notion that Beauvoir's use of these categories are slavishly derivative of her male peers and predecessors. This particular charge is ad feminem and falls apart the moment one takes Beauvoir seriously as an independent thinker (see Daigle andGolomb 2009 andDaigle 2017 for far more balanced views). 32 The charge here is that, while Beauvoir diagnosed and called out the parasitic strategies by which men assume the domain of transcendence, she herself strove for membership in that "male" community alongside Sartre and other male peers.…”
Section: Beauvoir: Transcendence Immanence and The Feminine As Othermentioning
confidence: 99%
“… 31 One which need not be granted any more oxygen is the notion that Beauvoir's use of these categories are slavishly derivative of her male peers and predecessors. This particular charge is ad feminem and falls apart the moment one takes Beauvoir seriously as an independent thinker (see Daigle and Golomb 2009 and Daigle 2017 for far more balanced views).…”
This paper examines a pattern in Sanskrit literature, labelled for convenience the “eropolitical compound”. This is a formula whereby a male protagonist's claiming of a feminine figure is made instrumental to, or tied indissociably with, a political victory or reclamation of control over a public domain. This paper first reviews a number of examples of the motif in well-known works of drama, poetry, and eulogistic inscriptions largely of the fourth–seventh centuries ce, setting these against the particular historical and social contexts in which they occur. In a second step, the motif is identified at work in other genre and historic contexts of Sanskrit tradition, suggesting thereby that the figure also requires treatment at a broader level of analysis. The paper's third and final step is to adopt from Simone de Beauvoir the constructs of immanence, transcendence, and the woman as Other, in order to argue that the eropolitical compound is indeed a kind of formula or persisting theme that cuts across multiple historic and genre contexts, and that it should be seen as a normative construct reflecting and enacting a common strategy of patriarchal cultures.
“…31 One which need not be granted any more oxygen is the notion that Beauvoir's use of these categories are slavishly derivative of her male peers and predecessors. This particular charge is ad feminem and falls apart the moment one takes Beauvoir seriously as an independent thinker (see Daigle andGolomb 2009 andDaigle 2017 for far more balanced views). 32 The charge here is that, while Beauvoir diagnosed and called out the parasitic strategies by which men assume the domain of transcendence, she herself strove for membership in that "male" community alongside Sartre and other male peers.…”
Section: Beauvoir: Transcendence Immanence and The Feminine As Othermentioning
confidence: 99%
“… 31 One which need not be granted any more oxygen is the notion that Beauvoir's use of these categories are slavishly derivative of her male peers and predecessors. This particular charge is ad feminem and falls apart the moment one takes Beauvoir seriously as an independent thinker (see Daigle and Golomb 2009 and Daigle 2017 for far more balanced views).…”
This paper examines a pattern in Sanskrit literature, labelled for convenience the “eropolitical compound”. This is a formula whereby a male protagonist's claiming of a feminine figure is made instrumental to, or tied indissociably with, a political victory or reclamation of control over a public domain. This paper first reviews a number of examples of the motif in well-known works of drama, poetry, and eulogistic inscriptions largely of the fourth–seventh centuries ce, setting these against the particular historical and social contexts in which they occur. In a second step, the motif is identified at work in other genre and historic contexts of Sanskrit tradition, suggesting thereby that the figure also requires treatment at a broader level of analysis. The paper's third and final step is to adopt from Simone de Beauvoir the constructs of immanence, transcendence, and the woman as Other, in order to argue that the eropolitical compound is indeed a kind of formula or persisting theme that cuts across multiple historic and genre contexts, and that it should be seen as a normative construct reflecting and enacting a common strategy of patriarchal cultures.
“…In the introduction to their valuable collection of essays on The Riddle of Influence , for example, Christine Daigle and Jacob Golomb offer a gloss of the not‐every‐situation passage, according to which:[Beauvoir] recounts that Sartre held to a notion of absolute freedom, while she was more concerned with the constraints brought by one’s situation. She was arguing that a slave or a woman in a harem could not be free in the same way as other people, whereas he would say that they were still as free as anybody else and that it was up to them to decide on the meaning of their enslavement (Daigle & Golomb, 2009: 5)…”
Section: Assessing the Case For “Disagreement”mentioning
confidence: 99%
“…[Beauvoir] recounts that Sartre held to a notion of absolute freedom, while she was more concerned with the constraints brought by one’s situation. She was arguing that a slave or a woman in a harem could not be free in the same way as other people, whereas he would say that they were still as free as anybody else and that it was up to them to decide on the meaning of their enslavement (Daigle & Golomb, 2009: 5)…”
Section: Assessing the Case For “Disagreement”mentioning
The French existentialists Simone de Beauvoir and Jean‐Paul Sartre are renowned philosophers of freedom. But what “existentialist freedom” is is a matter of disagreement amongst their interpreters and, some argue, between Beauvoir and Sartre themselves. Since the late 1980s several scholars have argued that a Sartrean conception of freedom cannot justify the ethics of existentialism, adequately account for situations of oppression, or serve feminist ends. On these readings, Beauvoir disagreed with Sartre about freedom—making existentialist ethics, resistance to oppression, and feminism coherently defensible. This article identifies four conceptions of freedom in order to clarify the questions of whether and how they disagreed, arguing that some incompatibilist readings of Sartre and Beauvoir conflate or confuse these conceptions in ways that render their conclusions unconvincing. However, there are stronger grounds on which to claim that Beauvoir disagreed with Sartre about morality—and the conditions of its possibility.
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