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Quote by Simone de Beauvoir

“The validity of the cook's work is to be found only in the mouths of those at her table; she needs their approbation, demands that they appreciate her dishes and call for second helpings; she is upset if they are not hungry, to the point that one wonders whether the fried potatoes are for her husband or her husband for the fried potatoes.”

Book:The Second Sex

Work

The Second Sex

Written by Simone de Beauvoir, this influential book delves into the complexities of gender identity and the social construction of femininity and masculinity. It examines the ways in which women are marginalized and the implications of this on their personal and societal lives. more

Author

Simone de Beauvoir

Simone de Beauvoir was a French writer, philosopher, feminist, and social activist. Known for her profound philosophical thoughts and her advocacy for women's status, she is one of the most influential female thinkers of the 20th century. Her works spanned various genres, including novels, philosophical essays, plays, and memoirs, with her most famous work being 'The Second Sex'. more

“Porque não contestam as mulheres a soberania do macho? Nenhum sujeito se coloca imediata e espontaneamente como não essencial; não é o Outro que, definindo-se como Outro, define o Um; ele é posto como Outro pelo Um definindo-se como Um. Mas para que o Outro não se transforme no Um é preciso que se sujeite a esse ponto de vista alheio. De onde vem essa submissão na mulher?”

Feminismo Sociedade Homem Identidade Género Mulher Beauvoir Pós Feminismo

Author:Simone beauvoir

“When a young sixteen-year old Nazi died crying, “Heil Hitler!” he was not guilty, and it was not he whom we hated but his masters. The desirable thing would be to re-educate this misled youth; it would be necessary to expose the mystification and to put the men who are its victims in the presence of their freedom. But the urgency of the struggle forbids this slow labor. We are obliged to destroy not only the oppressor but also those who serve him, whether they do so out of ignorance or out of constraint.”

Ethics Existentialism Beauvoir

Book:The Ethics of Ambiguity

Source: The Ethics of Ambiguity

“«No hay que creer en el Príncipe Azul. Los hombres no son más que unos pobres seres.» No parecerían enanos si no se les pidiera que fuesen gigantes.”

Feminismo Beauvoir

Book:The Second Sex

Source: The Second Sex

“While limerence has been called love, it is not love. Although the limerent feels a kind of love for LO at the time, from LO’s point of view limerence and love are quite different from each other. It is limerence, not love, that increases when lovers are able to meet only infrequently or when there is anger between them. No wonder those who view limerence from an external vantage are baffled by what seems more a form of insanity than a form of love. Jean-Paul Sartre calls it a project with a “contradictory ideal.” He notes that each of the lovers seek the love of the other without realizing that what they want is to be loved. His conclusion is that the amorous relation is “a system of infinite reflections, a deceiving mirror game which carries within itself its own frustration,” a kind of “dupery.” It should also be clear now that limerent uncertainly as well as projection can be viewed as the consequence of your limerent inclination to hide your own feelings: If you hide your true reactions, then LO, if indeed limerent, can be expected to do the same. When LO appears not to be eager, or even interested, it is not unreasonable to interpret that behavior as evidence itself of limerence; and a kind of “paranoia” becomes an entirely logical consequence of a situation that may indeed be what Simone de Beauvoir has called it: “impossible.” Because one of the invariant characteristics of limerence is extreme emotional dependency on LO’s behavior, the actual course of the limerence must depend on the actions and reactions of both lovers. Uncertainty increases limerence; increased limerence dictates altered action which serves to increase or decrease limerence in the other according to the interpretation given. The interplay is delicate if the relationship hovers near mutuality; a subtle imbalance, constantly shifting, appears to maintain it. Each knows who “loves more.” If limerence were measurable by an instrument that enabled its intensity to be read by the points on a dial, one could imagine that, if lovers sat together reading each other’s degree of reciprocation, the dials would rarely if ever set themselves at the same point on the scales. For instance, if you found yourself more limerent than your partner, then your limerence might decline through reduced hope, or if your partner’s were higher, it might decline through reduced uncertainty. Perhaps such true awareness would provide a means of controlling the reaction.”