9 Chapter 9: The Ethics of Simone De Beauvoir—Feminism, Existentialism, and Ambiguity

In this chapter, we’ll be delving into the intriguing intersection of existentialism, feminism, and ethics through the philosophies of Simone de Beauvoir, a pioneering figure in 20th-century feminist thought. Through her profound ideas, we’ll engage with concepts of selfhood, otherness, and the social constructs that shape our identities, giving a new perspective on both individuality and collective identity.

Our exploration begins with a narrative, “The Bridget Condition—Diary of a Teenage Werewolf,” which intertwines the experiences of a teenage werewolf named Bridget with reflections on Beauvoir’s philosophies. This narrative will (hopefully!) serve as a relatable point of engagement, helping to ground Beauvoir’s abstract ideas in a context that readers can easily grasp.

Following this narrative, we’ll dive into “Big Ideas: The Philosophy of Simone de Beauvoir,” where we’ll dissect key concepts of Beauvoir’s ethical theory. We’ll particularly focus on “The Ethics of Ambiguity,” where Beauvoir uses existentialist principles to redefine the way we understand ethics, arguing that the complex and often contradictory nature of human existence necessitates a flexible approach to morality. Our journey will continue by exploring the nuances between Equality Feminism and Difference Feminism. We’ll investigate Beauvoir’s contributions to these schools of thought and the impact they have had on feminist philosophy.

Subsequently, we’ll tackle the practical application of Beauvoir’s ideas in modern debates about gender. This section aims to make Beauvoir’s philosophy directly applicable, showing how her theories continue to resonate in our contemporary world. We’ll conclude the chapter by exploring the concept of “Intersectionality.” This crucial concept, which describes how different social categorizations like race, class, and gender interrelate and contribute to unique experiences of oppression or privilege, has roots in Beauvoir’s theories about the interconnectedness of human identities.

By the end of this chapter, you will have gained a comprehensive understanding of Simone de Beauvoir’s philosophy and its profound relevance to the modern world. Whether it’s grappling with existential crises, questioning societal norms, or wrestling with one’s identity as Bridget does, Beauvoir’s philosophy provides us with the tools to navigate these issues.

Story: The Bridget Condition—Diary of a Teenage Werewolf

(With apologies to Bridget Jones and Simone De Beauvoir)

“What an odd thing a diary is: the things you omit are more important than those you put in.”

― Simone de Beauvoir, The Woman Destroyed

May 1st

Weight: 130 lbs (post-full moon, quite svelte), Hairballs coughed up: 3 (need to brush more), Existential Crises: 1 (quite serious), Times Scared the Postman: 2 (unintentional, still feel guilty).

9 a.m. Decided to start writing a diary for the month of May. Hello, Diary! My name is Bridget Moon, and I’m a teenage werewolf this morning. I’m not really sure to what to write about—hopefully, something will occur to me soon. Woke up this morning with the most horrid taste in my mouth – fur again! Brushing one’s teeth takes on a new meaning when you’re a teenage werewolf.

11 a.m. Finished cleaning up the mess in the room. Wish I could get a grip on this transformation thing. It’s hard enough being a teenager without sprouting fur and claws every full moon.

1 p.m. Skulked around the library, hiding from the sun and trying to avoid mirrors (the no-reflection thing is still a bit freaky). Stumbled upon this book by Simone de Beauvoir, “The Second Sex.” Bit heavy for a casual read, but the cover was intriguing.

3 p.m. Only on page 35, and I’m already floored. “One is not born, but rather becomes, a woman.” Is it the same for werewolves? One is not born, but rather becomes, a werewolf? Not sure if that’s comforting or terrifying. I wrote down the full quote here so that I can remember it:

“One is not born, but rather becomes, a woman. No biological, psychological, or economic destiny defines the figure that the human female acquires in society; it is civilization as a whole that develops this product, intermediate between female and eunuch, which one calls feminine. Only the mediation of another can establish an individual as an Other. In so far as he exists for himself, the child would not be able to understand himself as sexually differentiated. In girls as in boys the body is first of all the radiation of a subjectivity, the instrument that accomplishes the comprehension of the world: it is through the eyes, the hands, and not through the sexual parts that children apprehend the universe.”

4 p.m. I think I get it! Beauvoir says gender is a social construct. Makes me wonder, is being a werewolf a social construct too? Society sees me as a monster, but is that because I am one, or because they’ve decided I am?

5 p.m. Beauvoir’s writing about this idea of ‘transcendence’ versus ‘immanence.’ Men get to transcend, women get stuck in immanence. Suddenly, being a werewolf seems a lot like being stuck in immanence – always defined by my physicality, by what I am, not who I am.

6 p.m. The more I read, the more I see parallels between Beauvoir’s ideas and my own struggles. Women being seen as ‘the other’ in a man’s world, werewolves being seen as ‘the other’ in a human world. It’s all a bit much.

7 p.m. Just realized I’ve spent the entire day reading philosophy. I’m supposed to be a bloodthirsty beast, not an existentialist scholar. Still, it’s nice to find something that resonates with me – even if it is a book written by a human woman in the 1940s.

10 p.m. Couldn’t resist, had to sneak in a bit more reading before bed. Beauvoir talks about freedom, about defining our own existence. It’s an intoxicating thought – could I define my own existence? Could I be more than just a werewolf?

Midnight. Can’t sleep. Mind buzzing with existential questions. Is it possible to be a feminist werewolf? Is that a thing? Too much to think about. Need to get some sleep. Tomorrow’s another day – another day of being a teenage werewolf, yes, but maybe also a day of being a bit more than that.

Food for thought: The Second Sex, midnight snacks, and fur conditioner.

May 2nd

Weight: 133 lbs (post-midnight snacks, guilt level high), Fur Conditioner Used: 3 bottles (need to buy in bulk), Existential Crises: 2 (escalating), Times Scared Myself in Mirror: 4 (need to work on that).

9 a.m. Woke up determined to put Beauvoir’s existentialism into practice. Decided to define my own existence. Quite excited until I realized I had no idea where to start.

10 a.m. Thought about Sartre’s “No Exit” while brushing fur. Imagined being stuck in a room with the postman and Mrs. Henderson, the school principal. Shuddered. Decided to be nicer to the postman.

12 p.m. In a burst of existential enthusiasm, decided to join the Debate Club at school. After all, Beauvoir was an intellectual, and debate is intellectual, right? Discovered the first debate topic is “Dogs vs. Cats.” Irony is a cruel mistress.

2 p.m. Tried to make lunch. Remembered Camus’s “The Myth of Sisyphus” and felt a kinship with the man pushing the boulder up the hill. Except my boulder was a sandwich and it kept falling apart.

3 p.m. Made it to the library, avoiding mirrors. Read more Beauvoir. Felt inspired and decided to write a manifesto about the rights of werewolves. It started strong, but ended up sounding like a plea for more fur conditioner.

5 p.m. Tried to put Beauvoir’s ‘transcendence’ into practice by going for a run. Imagined transcending my physical form. Tripped over my own paws. Landed in a heap. Not sure this is what Beauvoir meant.

6 p.m. Watched a cooking show on TV and thought about Beauvoir’s critique of the domestic sphere. Realized that I wasn’t sure where to draw the line between rejecting societal expectations and my genuine love for triple chocolate fudge cake.

8 p.m. Back at home, staring at my manifesto. Wondered if existential freedom meant the freedom to change. Could I be a vegetarian werewolf? Decided to test it out. The carrot tasted awful.

10 p.m. Lay on my bed, staring at the ceiling. Thought about Beauvoir’s assertion that we are responsible for our own existence. Realized that, in a way, I chose to be a werewolf every time I embraced my nature rather than fighting it.

Midnight. It’s been a day of existential ups and downs. The world didn’t change. I’m still a werewolf. But maybe, just maybe, I’m starting to see a way to be more than just a monster.

Food for thought: The Second Sex, triple chocolate fudge cake, and self-acceptance.

May 4th

Weight: 132 lbs (post-existential crisis and carrot experiment), Jars of Fur Conditioner: 0 (panic!), Existential Crises: 3 (becoming a norm), Times Thought About Ex: 5 (too many, must stop).

9 a.m. Woke up with a start. Dreamt I ran out of fur conditioner. Oh, the horror! Checked bathroom cabinet. Nightmare was real.

11 a.m. Staring at Beauvoir’s book. Thinking about her relationship with Sartre. They were equals, partners. She was never ‘the other’ to him. That wasn’t the case with my ex, Jake. He always saw me as the werewolf first, girlfriend second.

1 p.m. Jake. He was my first love. And my first heartbreak. He said he was okay with the whole werewolf thing. But I could see it in his eyes. The fear. The uncertainty. I was always ‘the other’ to him.

3 p.m. Beauvoir wrote about women being defined by their relationships with men. I wonder if I let Jake define me. Was I too dependent on him? Did I let myself become ‘the other’?

5 p.m. Went for a run. Tried to outrun my thoughts. Failed. Kept thinking about Beauvoir and Sartre. They had their problems, but they respected each other’s freedom. Jake never respected mine.

7 p.m. Back home. Found an old photo of Jake and me. We looked happy. But were we? Or was I just happy to be accepted, even if it was as ‘the other’?

9 p.m. Reading more Beauvoir. She wrote, “One’s life has value so long as one attributes value to the life of others, by means of love, friendship, indignation and compassion.” I did love Jake. But did I value his life? Or was I too focused on what he thought of me?

11 p.m. Late-night snack. Chomping on a carrot. Still tastes awful. But I think I understand Beauvoir a bit more now. I was ‘the other’ because I let myself be. I let Jake’s fear define me.

Midnight. Can’t sleep. Thinking about Beauvoir. Thinking about Jake. I’m a werewolf. But I’m also a student, a friend, a lover of triple chocolate fudge cake. I’m more than ‘the other.’ I’m me. And that’s enough.

Food for thought: The Second Sex, carrots (still awful), and self-love.

May 12th

Weight: 133 lbs (pre-full moon nerves, ice cream binge), Fur Conditioner: 2 (anticipating more usage), Existential Crises: 4 (one for each phase of the moon?), Instances of Discrimination: too many to count, Times I internalized it: even more.

9 a.m. Woke up with that familiar pit in my stomach, the kind of nervous anticipation that comes with the impending full moon. My inner turmoil partly rooted in the knowledge of the discrimination that would intensify today.

11 a.m. Tried to navigate the minefield of high school. The ‘otherness’ was palpable. Like that time when I was cut from the cheerleading squad because they were afraid I would “lose control” during a full moon. Or when I was denied the lead role in the school play because they didn’t want a werewolf to be the face of the school. Every concealed smirk, every whisper behind textbooks felt like a sharp reminder of my societal label.

1 p.m. The familiar itch beneath my skin set in, an omen of the transformation to come. I thought about canceling my participation in the debate club. I remembered how I was once sidelined during the interschool debate competition because our school didn’t want a “werewolf representative”. But no, I decided, I won’t let the moon or society dictate my life.

3 p.m. In the school corridors, every glance seemed to scrutinize, every whisper seemed to dissect my existence. I was no longer just Bridget; I was Bridget, the girl who turns into a beast at the full moon. I felt like an object of morbid curiosity, an exhibit in a freak show.

5 p.m. As I mulled over Beauvoir’s words, “One is not born, but rather becomes, a woman,” I couldn’t help but reflect on my own journey. Was I born a werewolf, or did society, with its expectations and stereotypes, force this identity upon me?

7 p.m. With the setting sun, I could feel my transformation beginning. I retreated to my sanctuary, the only place I could be a werewolf without judgment. I remembered family dinners where my “condition” was the elephant in the room, the subject of hushed conversations when they thought I was out of earshot.

9 p.m. Alone, I contemplated Beauvoir’s views on gender. Women are ‘made,’ not born. Society shapes our perception of what it means to be a woman. And it also shapes what it means to be a werewolf, a reality I faced daily.

11 p.m. The full moon brought my transformation to fruition. I was a werewolf. But I was also a student, a friend, a daughter. I was Bridget, and I wouldn’t let society’s labels define me.

Midnight. I looked at my reflection in the mirror. The exterior was different, but the essence was the same. I was not just the ‘other’, the object of society’s fascination and fear. I was ‘the self’, a subject with my own ambitions and dreams. And that realization was empowering.

Food for thought: The Second Sex, the full moon, the insidious nature of discrimination, and the struggle of asserting ‘the self’ amidst ‘the other’.

May 15th

Weight: 132 lbs (carrot diet not making a difference), Fur Conditioner: still 0 (shopping trip needed), Existential Crises: 2 (constant state), Times I actually debated feminism as a werewolf: 1 (never thought I’d see the day).

10 a.m. Woke up to a group text from my friends about meeting up at the park. Not sure how to bring up Beauvoir and feminism in conversation. Decided to wing it.

12 p.m. At the park. Casual chat about school, latest movies, and the best brand of fur conditioner (a topic close to my heart). Waited for the right moment to bring up feminism.

1 p.m. Took the plunge. Asked what they thought about equality feminism and difference feminism. Received blank stares. Realized my friends are not as into feminist theory as I am.

1:15 p.m. Gave a brief explanation about equality feminism advocating for equal rights and opportunities and difference feminism emphasizing the uniqueness of the female experience. Jenny thought it was about whether or not to wear a bra. Sighed.

1:30 p.m. Started a hypothetical debate: if werewolves wanted to join the human society, would they prefer equality or difference feminism?

1:45 p.m. Jenny argued for equality feminism. “Werewolves should have the same rights as humans,” she said. “No one should be treated differently because of their fur…I mean, skin color.”

2 p.m. Sarah disagreed. She stood up for difference feminism. “But being a werewolf is different,” she argued. “Their experiences are unique. They change during the full moon, have different physical abilities, and have to deal with prejudices.”

2:15 p.m. I listened, fascinated. Never thought I’d hear my friends passionately debate werewolf rights.

2:30 p.m. Mike, the quiet one, spoke up. “Can’t we have both?” he asked. “Can’t we acknowledge the unique experiences of werewolves while also fighting for their equal rights?” We all stared at him. He shrugged. “Just a thought.”

3 p.m. The debate wound down. We moved on to less serious topics, like whether pizza or burgers were the superior food (pizza, obviously). But I couldn’t stop thinking about what Mike said. Can’t we have both?

7 p.m. Back at home. Thinking about the debate. Wondered if Beauvoir would have approved.

10 p.m. Bedtime. Head full of thoughts about equality, difference, and werewolf rights. But mostly, I’m thinking about how lucky I am to have friends who would debate feminism and werewolf rights on a sunny afternoon.

Food for thought: The Second Sex, pizza, and the value of good friends.

May 16th

Weight: 132 lbs (pizza night, no regrets), Fur Conditioner: 1 (finally!), Existential Crises: 2 (Mike-related), Times I blushed around Mike: lost count.

9 a.m. Woke up to a text from Mike. He asked if I wanted to grab a coffee later. Realized I’ve never been on a date as a self-aware existentialist werewolf. Panicked.

11 a.m. Picked out an outfit. Decided on my favorite sweater – the one that doesn’t itch when I get nervous (or start sprouting fur).

1 p.m. Met Mike at the coffee shop. Tried not to blush when he complimented my sweater. Failed.

1:30 p.m. Conversation was nice and easy. We talked about school, friends, and yes, werewolf rights. Mike seemed genuinely interested.

2 p.m. Mike brought up Care Ethics. Said he’s been reading about it and thought it might apply to our werewolf discussion. He explained it’s about valuing empathy and care in our moral decisions, not just abstract principles.

2:30 p.m. I found myself agreeing with him. Care Ethics made sense. After all, aren’t we all interconnected? Doesn’t it make sense to value empathy and care?

3 p.m. Mike looked at me, serious. “I think Care Ethics is about seeing people for who they are, not what they are,” he said. “So, for a werewolf, or anyone really, it’s about acknowledging their experiences, caring for them, and treating them with empathy.” I blushed again.

3:30 p.m. Spent the next half hour in a deep discussion about Care Ethics, feminism, and how it all applies to werewolves. Realized I was on a date, talking about philosophy, and enjoying it.

4 p.m. The date ended. Mike walked me home. We shared an awkward hug. He said he had a great time and would like to do it again. I agreed.

6 p.m. At home, thinking about the date. About Mike. About Care Ethics. It feels nice to be seen for who I am, not just what I am.

9 p.m. Bedtime. Can’t stop thinking about Mike. About his kindness. His understanding. His respect for my experiences. Realized that’s what Beauvoir meant about valuing the life of others.

Food for thought: The Second Sex, Care Ethics, and the possibility of a second date with Mike.

June 8th

Weight: 131 lbs (must be the philosophy diet), Fur Conditioner: 4 (stocked up), Existential Crises: 0 (is this growth?), Dates with Mike: 5 (pinch me, I must be dreaming).

10 a.m. Woke up. Realized it’s been weeks since I last journaled. Blamed it on the whirlwind of life, philosophy, and Mike.

11 a.m. Life update: School’s good, debate club’s lively, friends are supportive, and Mike is… wonderful. He’s kind, thoughtful, and treats me as an equal. No ‘other’ in sight.

12 p.m. Been thinking a lot about Beauvoir and her philosophy. Decided to write down my interpretation of her teachings. My Beauvoir-inspired rules for life, if you will.

1. Embrace your freedom: We are free to define who we are. Embrace that freedom. Don’t let others define you.

2. Accept responsibility: With freedom comes responsibility. We are responsible for our actions and for creating our own meanings in life.

3. Be authentic: Don’t hide who you are to fit into society’s expectations. Be true to yourself, whether you’re a student, a friend, a lover of triple chocolate fudge cake, or a werewolf.

4. Reject being ‘the other’: Don’t let others define you as ‘the other’. You are not defined by your relationship to others, but by your own actions and decisions.

5. Value others: Your life has value so long as you attribute value to the life of others. Show empathy, love, friendship, and compassion.

6. Embrace ambiguity: Life is complex and ambiguous. Embrace the uncertainty and learn to navigate through it.

7. Fight for equality: Stand up against injustices. Fight for equal rights and opportunities for all, regardless of their gender, race, or species.

7 p.m. Looking at my list, feeling proud. It’s been a journey, from discovering Beauvoir to going on dates with Mike. But I feel like I’ve grown. Like I understand myself better.

10 p.m. Bedtime. Thoughts are full of Mike, Beauvoir, and my rules for life. Looking forward to tomorrow.

Food for thought: The Second Sex, Beauvoir’s philosophy, and the joy of self-discovery.

Discussion Questions: The Bridget Question

• How does Bridget’s identity as a werewolf parallel the experiences of women, as described by Simone de Beauvoir?
• How does Bridget apply the ideas of Simone de Beauvoir to her own life? How does this change her understanding of herself and her relationship with others?
• How does Bridget’s understanding of herself as ‘the other’ evolve over the course of the story? What events or insights trigger these changes?
• How do Bridget’s friends and romantic interest contribute to her understanding of Beauvoir’s ideas? In what ways do they challenge or support her?
• In what ways does Bridget grapple with the concept of freedom and responsibility as outlined by Beauvoir? How do these concepts play out in her daily life?
• How does Bridget navigate the tension between equality feminism and difference feminism in her personal experiences and discussions with her friends?
• How does the concept of Care Ethics, as discussed by Mike, intersect with Beauvoir’s ideas and Bridget’s experiences?
• Bridget creates a list of Beauvoir-inspired rules for life. Do you agree with these rules? How might they apply to your own life?

Big Ideas: The Philosophy of Simone de Beauvoir

Simone de Beauvoir (January 9, 1908 – April 14, 1986) was a French existentialist philosopher, writer, political activist, feminist and social theorist. She is best known for her metaphysical novels, essays, biographies, autobiography, and treatises on ethics and feminism. She wrote novels, essays, biographies, autobiography, and monographs on philosophy, politics, and social issues. She was the author of the 1949 book The Second Sex, a detailed analysis of women’s oppression and a foundational tract of contemporary feminism.

De Beauvoir was born in Paris, France, to Georges Bertrand de Beauvoir, a lawyer, and Françoise Brasseur. She was the eldest of three children. Her father was a devout Catholic, and her mother was a freethinker. De Beauvoir was educated at a series of Catholic schools, but she eventually rejected her faith.

In 1926, de Beauvoir entered the Sorbonne University in Paris, where she studied philosophy. She was a brilliant student, and she graduated at the top of her class in 1929. She was also the youngest person ever to pass the agrégation in philosophy, a prestigious exam that qualifies one to teach philosophy at the university level.

In 1929, de Beauvoir met Jean-Paul Sartre, who would become her lifelong partner and collaborator. Sartre was also a philosopher, and they shared a deep interest in existentialism. Existentialism is a philosophy that emphasizes the individual’s freedom and responsibility to create their own meaning in life. De Beauvoir and Sartre became the leading proponents of existentialism in France, and their ideas had a profound influence on the intellectual and cultural life of the postwar era.

De Beauvoir wrote extensively on existentialism, feminism, and other social and political issues. Her most famous work is The Second Sex, which is a groundbreaking analysis of women’s oppression. The book has been translated into more than 20 languages and has been credited with helping to launch the second wave of feminism in the 1960s.

Existentialism. Beauvoir contributed to existentialist thought by focusing on themes of freedom, ambiguity, and the other. She emphasized the existentialist belief in the individual’s ability to create meaning and identity through their actions and choices. For both Sartre and de Beauvoir, existentialism was defined by the ideas that for humans (unlike for other animals) our “existence” precedes our “essence.” In other words, we come into the world without any predefined “meaning” or “purpose”, and it is up to us to create this purpose. By accepting this responsibility, we can lead authentic lives. De Beauvoir (like Sartre) was an atheist existentialist, but their were also religious existentialists.

For example, in her novel “She Came to Stay” (1943), Beauvoir explores existentialist themes of freedom, bad faith, and the other through the story of a complex love triangle. This novel is often seen as a fictional representation of her relationship with Sartre and their young protegee, Olga Kosakievicz.

Feminism and “The Second Sex”. Beauvoir’s most famous work, “The Second Sex” (1949), is a foundational text in contemporary feminist theory. In this work, Beauvoir analyzes the treatment and perception of women throughout history and presents her most famous idea: “One is not born, but rather becomes, a woman.”

This statement exemplifies her belief in the concept of ‘gender as a social construct’. According to Beauvoir, women have been defined by their difference from the male ‘norm’, effectively becoming ‘the second sex’. She argues that society, not biology, determines the roles assigned to women. Women are treated as the “Other” in a society that centers men as “agents” (who do things to women). This perspective was groundbreaking and laid the groundwork for much of modern feminist theory.

Beauvoir also emphasizes the idea of women’s ‘immanence’ versus men’s ‘transcendence’. Women, according to Beauvoir, are stuck in the private sphere of ‘immanence’, where their roles are defined by their relationships to others (mother, daughter, wife). In contrast, men are allowed to exist in the ‘transcendence’ of the public sphere, where they can define themselves.

Later Life and Legacy. Beauvoir continued to write and engage in political activism throughout her life, participating in movements for women’s rights and speaking out against the Vietnam War. She also wrote several autobiographical works, including “Memoirs of a Dutiful Daughter” (1958), which provides a detailed account of her early life and intellectual development. Simone de Beauvoir died in 1986, leaving behind a substantial body of work that continues to be influential in philosophy, feminism, and literary studies. Her emphasis on the socially constructed nature of gender roles, the importance of individual freedom, and the complex dynamics of relationships have

The Ethics of Ambiguity

“The Ethics of Ambiguity” is Simone de Beauvoir’s existentialist approach to ethics, published in 1947. It builds upon the existentialist notion that “existence precedes essence,” and is characterized by the idea that meaning is not inherent in the world but is created by individuals through their actions. This gives rise to an inherent ambiguity in life and moral decisions. In her work, Beauvoir identifies three types of ambiguity:

The Ambiguity of the Individual: Individuals are both subject and object, meaning they are free to create their own lives (subject) while also being shaped by their environment (object). This duality creates an inherent tension and ambiguity in every individual’s existence. Consider the case of Bridget, our werewolf protagonist. Bridget is a subject in the sense that she possesses the freedom to create her own narrative; she can choose her actions, such as deciding to continue attending her debate club despite societal prejudices. However, she is also an object in the sense that she is shaped by her environment – she is influenced by societal expectations and stereotypes about werewolves, as well as the biological fact of her transformation during the full moon. This duality – being a free actor while simultaneously being influenced by external factors – creates an inherent tension and ambiguity in her existence.

The Ambiguity of Others: Others are also both subjects and objects. They are subjects who act and shape their lives, but to us, they appear as objects in our world. This creates ethical dilemmas because we must respect their freedom while acknowledging that our actions affect them. Take Mike, for example, Bridget’s love interest. From Bridget’s perspective, Mike is an object, a part of her world that she perceives and interacts with. However, Mike is also a subject in his own right, with his own thoughts, feelings, and actions that shape his existence. He is not just an object in Bridget’s world but a subject in his own. This duality can create ethical dilemmas for Bridget. For instance, she must respect Mike’s freedom and individuality even while acknowledging that her actions – like revealing her identity as a werewolf – may significantly affect him.

The Ambiguity of Situations: Situations are ambiguous because they are open to multiple interpretations and outcomes. Each choice we make opens some possibilities and closes others, adding to the ambiguity of life. Consider Bridget’s situation at school. The situation is ambiguous because it is open to multiple interpretations and outcomes. On one hand, Bridget could choose to hide her identity to avoid discrimination, which would allow her to fit in but at the expense of suppressing her true self. On the other hand, she could openly embrace her werewolf identity, which would potentially subject her to prejudice but also give her the freedom to be authentic. Each choice opens some possibilities (e.g., acceptance, authenticity) and closes others (e.g., rejection, suppression), adding to the ambiguity of the situation. The fact that situations are not predetermined but shaped by our choices embodies Beauvoir’s concept of the ambiguity of situations.

In response to this inherent ambiguity, Beauvoir argues for an ethic of action and responsibility. She believes that individuals should acknowledge the ambiguity of life and take responsibility for their choices. This includes taking into account the effects of one’s actions on others and the world.

Beauvoir also identifies several attitudes people adopt to avoid the discomfort of ambiguity, such as the sub-man who denies his freedom, the serious man who subscribes to absolute values, the nihilist who denies values altogether, and the adventurer who pursues personal freedom without considering others.

However, Beauvoir advocates for a different approach, the attitude of the “moral person” or the “free man.” This person embraces ambiguity, understands the interconnectedness of freedom (my freedom is intertwined with the freedom of others), and acts in a way that promotes the freedom of all.

For Beauvoir, freedom is not just about individual liberation but also about enabling the freedom of others. Hence, her ethics of ambiguity is a call to action: to embrace the ambiguity of existence, to exercise our freedom responsibly, and to work towards a world where others can do the same.

Equality Feminism and Difference Feminism

Simone de Beauvoir’s groundbreaking work, “The Second Sex,” laid the foundation for many feminist theories, including equality feminism and difference feminism. These two branches of feminist thought have interpreted and built upon Beauvoir’s ideas in different ways.

Equality Feminism. Equality feminism is the belief that men and women are fundamentally the same and should, therefore, be treated equally. It seeks to eliminate gender-based discrimination and argues for equal rights, opportunities, and treatment for both sexes. This approach is often linked to liberal feminism and has its roots in Beauvoir’s assertion that “One is not born, but rather becomes, a woman.” Beauvoir’s idea that gender is socially constructed rather than biologically determined is central to equality feminism. For example, Beauvoir critiques the notion that women are naturally more nurturing or passive, arguing that such traits are not innate but are imposed by society. This aligns with equality feminism’s belief that men and women are not inherently different in their abilities or interests.

Equality feminism, therefore, builds on Beauvoir’s critique of gender roles and her call for women’s liberation. For instance, movements for equal pay, reproductive rights, and against sexual harassment can all be seen as applications of Beauvoir’s belief in the need to challenge societal norms that limit women’s freedom and equality.

Difference Feminism. Difference feminism, on the other hand, argues that there are fundamental differences between men and women, and these differences should be recognized and valued rather than erased. It sees the attempt to make women ‘equal’ to men as a denial of women’s unique experiences and capabilities. While Beauvoir’s work is more closely aligned with equality feminism, difference feminism can still draw on her ideas. Beauvoir’s concept of ‘immanence’ versus ‘transcendence’ is particularly relevant here. Beauvoir argues that women are often confined to the realm of ‘immanence’ (the private, domestic sphere) while men occupy the realm of ‘transcendence’ (public, creative, and intellectual pursuits).

Difference feminism interprets this not as a call to erase these differences, but rather to value and elevate the traditionally feminine realm of immanence. For example, the care work traditionally done by women (like child rearing, nursing, or teaching) is often undervalued in our society. Difference feminism, building on Beauvoir’s analysis, might argue for recognizing the inherent value and importance of this work. Moreover, difference feminists might argue for policies that acknowledge the unique experiences of women, such as maternity leave or child care support. By recognizing and accommodating these differences, difference feminism seeks to create a society where both ‘masculine’ and ‘feminine’ values and experiences are equally valued.

In the end, both equality feminism and difference feminism draw on Simone de Beauvoir’s ideas, albeit in different ways. Equality feminism builds on her critique of gender as a social construct and her call for liberation, while difference feminism takes her analysis of gender roles as a starting point to argue for the recognition and valuation of difference.

Applying De Beauvoir’s Ideas to Debates About Gender

Simone de Beauvoir’s ideas provide a rich philosophical foundation that can be drawn upon by different factions in the current debates around transgender rights, including both feminist advocates for trans rights and gender-critical feminists (who generally argue that “women” should be understood as a biological term for sex, rather than as a description of a gender).

Feminist Advocates for Trans Rights. For feminist advocates of trans rights, Beauvoir’s assertion that “One is not born, but rather becomes, a woman,” offers a crucial theoretical underpinning. This notion suggests that gender is not strictly tied to biological sex but is a social construct shaped by lived experiences and societal expectations. Therefore, it supports the view that individuals should have the freedom to identify and live as the gender they feel best aligns with their identity. Moreover, Beauvoir’s concept of ‘transcendence’ can be seen as resonating with transgender experiences. The journey of becoming, of transcending the gender assigned at birth to realize an authentic identity, can be viewed as an act of existential freedom, a central theme in Beauvoir’s philosophy. Finally, Beauvoir’s “Ethics of Ambiguity,” with its emphasis on the individual’s freedom to define their existence and responsibility towards the other, provides a framework for advocating the recognition and respect of each person’s self-identified gender.

Gender-Critical Feminists. On the other hand, gender-critical feminists (or “trans-exclusionary radical feminists”), who emphasize the importance of biological sex in defining women’s experiences, might also draw upon Beauvoir’s work. While Beauvoir sees gender as a construct, she also acknowledges the material reality of female bodies and how societal perceptions of this ‘reality’ shapes women’s lived experiences. Beauvoir’s analysis of women as ‘the second sex’ defined in opposition to men, and her exploration of the social and economic conditions that confine women to the private sphere, can resonate with gender-critical feminists’ concerns about the erasure of female-specific experiences. Further, Beauvoir’s critique of societal expectations and gender roles can be used by gender-critical feminists to argue against the reinforcement of gender stereotypes, which they often view as a concern in some trans narratives.

It’s important to note that while Beauvoir’s philosophy can be drawn upon by both sides of this debate, her ideas also have limitations. Her binary understanding of gender does not fully encapsulate the spectrum of gender identities recognized today, and her work was primarily centered on women’s liberation from patriarchal structures, rather than the specific issues faced by transgender individuals. In essence, Beauvoir’s work provides a complex and nuanced perspective on gender that can be interpreted and applied in different ways, reflecting the multifaceted nature of contemporary debates around gender identity and trans rights.

What is “Intersectionality”?

Intersectionality is a term coined by legal scholar Kimberlé Crenshaw in 1989. The concept refers to the idea that individuals can experience multiple, overlapping forms of discrimination due to their various social identities, such as race, class, gender, sexuality, and disability. Each of these identities intersects, creating a unique experience of discrimination or privilege for each individual. In other words, an individual’s lived experience cannot be reduced to a single aspect of their identity.

Simone de Beauvoir’s work, while preceding the term intersectionality, provides a foundation for understanding this concept, particularly through her ideas about ambiguity, existentialism, and the notion of being “the other.”

The Ethics of Ambiguity and Intersectionality. De Beauvoir’s “Ethics of Ambiguity” posits that each individual is both a subject who is free to create their own life and an object shaped by their environment. This idea resonates with intersectionality, as individuals are not defined solely by their individual identities (subject), but also by the societal prejudices and stereotypes associated with these identities (object). For example, a woman of color faces not only sexism (because she is a woman) and racism (because she is a person of color), but also a unique discrimination that emerges from the intersection of these identities.

Existentialism and Intersectionality. De Beauvoir’s existentialist philosophy, which emphasizes individual freedom, responsibility, and subjective experience, can also be linked to intersectionality. It suggests that each person’s experience of the world is unique and shaped by their individual circumstances. This aligns with the core tenet of intersectionality, which asserts that individuals face unique, overlapping systems of oppression based on their multiple identities.

Existentialism also serves to remind that we can, at best, an imperfect and incomplete experience of what other people are experiencing. We don’t directly “see” what is happening inside of another person and thus, may not be aware of the various struggles they face. This calls for both intellectual humility (don’t pretend you know more than you don’t) and compassion for others, even when we find them to be disagreeable.

Being ‘The Other’ and Intersectionality. De Beauvoir’s concept of “the other” — the idea that women are defined in relation to men, as the ‘second sex’ — can be expanded to understand intersectionality. Just as women are ‘othered’ in a patriarchal society, individuals can also be ‘othered’ based on their race, class, sexuality, and other identities. Moreover, the experience of being ‘the other’ is intensified when these identities intersect. For instance, a working-class, black woman experiences ‘othering’ on multiple levels — through classism, racism, and sexism. Moreover, one’s experience of being the “other” depends a great deal on the social situation. In some situations, you may be one the receiving end of this, while in other situations you may be the one doing the “othering.”

Discussion Questions

• Simone de Beauvoir asserted that “One is not born, but rather becomes, a woman.” How does this statement challenge traditional views of gender? Can this concept be extended to understand other forms of gender identity?
• How do Beauvoir’s concepts of ‘immanence’ and ‘transcendence’ apply to modern discussions about women’s roles in society, particularly in relation to work-life balance and the value placed on care work?
• Beauvoir’s philosophy emphasizes individual freedom and the responsibility we bear for our choices. How can these concepts be applied to contemporary ethical issues, such as debates about gender identity, reproductive rights, or sexual harassment?
• Beauvoir’s “Ethics of Ambiguity” suggests that we must acknowledge the effects of our actions on others. How might this principle guide our approach to contentious social issues, including the debate between trans rights advocates and gender-critical feminists?
• How might Beauvoir’s philosophy be used to argue both for and against the recognition of self-identified gender?
• How might Beauvoir’s analysis of women as ‘the second sex’ inform discussions about intersectionality in feminism? How does the concept of ‘the second sex’ apply to other marginalized groups?

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