A Quote by Simone de Beauvoir

I think that feminism permits women to speak among themselves, instead of simply being resentful, having personal complaints, which get them nowhere and which make them sick and ill-tempered, depressive and poison the lives of their husbands and children. It's much better to arrive at a collective consciousness of this problem, which is both a kind of therapy and the basis for a struggle.
The concern that some women show at the absence of their husbands, does not arise from their not seeing them and being with them, but from their apprehension that their husbands are enjoying pleasures in which they do not participate, and which, from their being at a distance, they have not the power of interrupting.
The commonest fallacy among women is that simply having children makes them a mother - which is as absurd as believing that having a piano makes one a musician.
What we need is a tough new kind of feminism with no illusions. Women do not change institutions simply by assimilating into them. We need a feminism that teaches a woman to say no - not just to the date rapist or overly insistent boyfriend but, when necessary, to the military or corporate hierarchy within which she finds herself. We need a kind of feminism that aims not just to assimilate into the institutions that men have created over the centuries, but to infiltrate and subvert them.
And for me anyway, consciousness is three components: a personal component which for lack of a better word we can call the soul. A collective component which is more archetypal and a deeper level, and then a universal domain of consciousness.
There is first of all the problem of the opening, namely, how to get us from where we are, which is, as yet, nowhere, to the far bank. It is a simple bridging problem, a problem of knocking together a bridge. People solve such problems every day. They solve them, and having solved them push on.
Much of the appeal of feminism is that it encourages women to do what they always felt like doing anyway: take everything personally. But to succeed at the highest level, you need some objectivity, which feminism hates. Feminists see objective reality as a conspiracy out to make them feel bad about themselves.
I think race is very important. I think generally speaking, we've to face the general problem, which is that we are seeing more children coming out of families which simply don't give them adequate resources for their development.
We like books that have a lot of dreck in them, matter which presents itself as not wholly relevant (or indeed, at all relevant) but which, carefully attended to, can supply a kind of "sense" of what is going on. This "sense" is not to be obtained by reading between the lines (for there is nothing there, in those white spaces) but by reading the lines themselves looking at them and so arriving at a feeling not of satisfaction exactly, that is too much to expect, but of having read them, of having "completed" them.
There is one kind of charity common enough among us... It is that patchwork philanthropy which clothes the ragged, feeds the poor, and heals the sick. I am far from decrying the noble spirit which seeks to help a poor or suffering fellow being... [However] what advances a nation or a community is not so much to prop up its weakest and most helpless members, but to lift up the best and the most gifted, so as to make them of the greatest service to the country.
I think the idea that feminism is dead is dangerous because it leads women and men to believe that (1) they don't have to do anything; the work has been done, and that everything is okay now; and (2) it leaves them kind of alone, I think, in a struggle, and that's something I've seen a lot when I go to colleges and I speak to young women.
Many of the women who benefited from thyroid therapy provided added evidence that it was the thyroid which was responsible. There were the women who, upon being relieved of their {menstrual} problems, stopped taking medication only to return in a few months with their original complaints. Thyroid therapy again overcame their difficulties.
In order for me to engage in a revolutionary struggle for collective Black self-determination, I have to engage feminism because that becomes the vehicle by which I project myself as a female into the heart of the struggle, but the heart of the struggle does not begin with feminism. It begins with an understanding of domination and with a critique of domination in all its forms.
I actually felt like college was a much better and more comfortable environment for me than high school was. I think that can largely be attributed to the fact that I go to Barnard, which is a women's college that promotes women's leadership, a strong community and independence which are all things I obviously value. Before I got to school I think I expected most women there to identify as feminist, which I found wasn't necessarily the case, but I loved that I was able to have really intelligent and stimulating conversations with women about feminism no matter how they identified.
Many are the noble words in which poets speak concerning the actions of men; but like yourself when speaking about Homer, they do not speak of them by any rules of art: they are simply inspired to utter that to which the Muse impels them, and that only; and when inspired, one of them will make dithyrambs, another hymns of praise, another choral strains, another epic or iambic verses- and he who is good at one is not good any other kind of verse: for not by art does the poet sing, but by power divine.
The class distinctions simply result from the different degrees of success with which men have availed themselves of the chances which were presented to them. Instead of endeavoring to redistribute the acquisitions which have been made between the existing classes, our aim should be to increase, multiply, and extend the chances.
Even personal tastes are learned, in the matrix of a culture or a subculture in which we grow up, by very much the same kind of process by which we learn our common values. Purely personal tastes, indeed, can only survive in a culture which tolerates them, that is, which has a common value that private tastes of certain kinds should be allowed.
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