De beauvoir simone biography of abraham

Home / General Biography Information / De beauvoir simone biography of abraham

47–58.

  • Bergoffen, Debra B., 1997, The Philosophy of Simone de Beauvoir: Gendered Phenomenologies, Erotic Generosities, Albany, NY: State University of New York Press.
  • –––, 2000, “Simone de Beauvoir: Disrupting the Metonymy of Gender”, in Resistance Flight Creation: Feminist Enactments of French Philosophy, Dorothea Olkowski (ed.), Ithaca, NY: Cornell University Press, 97–112.
  • –––, 2001, “Menage à Trois: Freud, Beauvoir and the Marquis de Sade”, Continental Philosophy Review, 34(2): 151–163.

    doi:10.1111/j.1527-2001.2007.tb01091.x

  • –––, 2020, Beauvoir in Time, Leiden, The Netherlands: Brill. Sometimes the issue concerned Sartre’s originality: Were the ideas of his Being and Nothingness (1943) stolen from Beauvoir’s She Came to Stay (1943)? Accordingly, she offers a descriptive account of how some human beings become women as a matter of living an imposed social destiny rooted in and generated by particular historical, economic, and political conditions, as well as social and moral conventions.

    She finds it un-phenomenological, however, to ignore it. I am the facticity of their situation” (PhilW 126, cf. Beauvoir believed that traditional marriage would hinder her independence and intellectual pursuits.

    Later Years and Legacy

    In her later years, Beauvoir wrote extensively about aging, death, and the human condition.

    de beauvoir simone biography of abraham

    Though, perhaps that she did not recognize this to be the case was a constraint of her own particular situation. Though I find myself in a world of value and meaning, these values and meanings were brought into the world by others. Beauvoir was also a devoted diarist. doi:10.1016/0277-5395(83)90081-X

  • –––, 1990, “Sexism and the Philosophical Canon: On Reading Beauvoir’s The Second Sex”, Journal of the History of Ideas, 51(3): 487–504.

    Using this criterion, would women still be considered the weaker sex? They offer a detailed account of events, experiences and relations with others out of which Beauvoir made her self, that is, these works reveal how she became Beauvoir. Though she accuses him of being a technically poor writer, the heart of her criticism is ethical not aesthetic. Though they refused the tradition of monogamy, the two remained together their entire lives.

    Indeed, there is a robust philosophy of love across Beauvoir’s personal writings, including her love with Zaza (fictionalized in Inseparable), to the complicated relationship with Sartre, to her longing for Nelson Algren (detailed further in A Transatlantic Love Affair, her published letters to Algren), to her discussion of She Came to Stay and the narration of the triad with Olga in The Prime of Life, that speak not only to Beauvoir’s preoccupations with the role of love in life more generally, but to the bond between self and other that takes shape in an erotic encounter.

    doi:10.1177/0392192107086526

  • Nya, Nathalie, 2019, Simone de Beauvoir and the Colonial Experience: Freedom, Violence, and Identity, Lanham, MD: Lexington Books.
  • Okely, Judith, 1986, Simone de Beauvoir: A Re-reading, New York: Pantheon Press.
  • Oksala, Johanna, 2016, Feminist Experiences: Foucauldian and Phenomenological Investigations, Evanston, IL: Northwestern University Press.
  • –––, 2022, “The Method of Critical Phenomenology: Simone de Beauvoir as a Phenomenologist”, European Journal of Philosophy, first online 27 March 2022.

    “The old man”, Beauvoir writes, “looks to active members of the community like one of a ‘different species’” because he is not engaged in a project (1970[1972], 231, cf. It is unique, however, in aligning this realism and these requirements with the passion of generosity and a mood of joy.

    6.