Tese (doutorado)—Universidade de Brasília, Instituto de Ciências Humanas, Departamento de História, Programa de Pós-graduação em História, 2012. / Submitted by Jaqueline Ferreira de Souza (jaquefs.braz@gmail.com) on 2012-06-27T12:38:03Z No. of bitstreams: 1 2012_ElianaAldadeFreitaCalado.pdf: 1928384 bytes, checksum: 674224d6d27d3fc7653d0a20dd87f91a (MD5) / Approved for entry into archive by Jaqueline Ferreira de Souza(jaquefs.braz@gmail.com) on 2012-06-27T12:38:12Z (GMT) No. of bitstreams: 1 2012_ElianaAldadeFreitaCalado.pdf: 1928384 bytes, checksum: 674224d6d27d3fc7653d0a20dd87f91a (MD5) / Made available in DSpace on 2012-06-27T12:38:13Z (GMT). No. of bitstreams: 1 2012_ElianaAldadeFreitaCalado.pdf: 1928384 bytes, checksum: 674224d6d27d3fc7653d0a20dd87f91a (MD5) / Entre 1958 e 1972, a escritora francesa Simone de Beauvoir (1908 – 1986) lançou quatro autobiografias, nas quais narra sua trajetória, do nascimento à velhice. Interessame nesta tese compreender como Beauvoir construiu e deixou registrada sua identidade autobiográfica, relacionando diferentes aspectos entre sua vida privada e sua vida pública, e apontando hipóteses sobre suas razões para apresentar-se da maneira que o fez. De início, tratei de trabalhar a relação entre sujeito e autobiografia. Como se pode definir uma autobiografia? Como situá-la entre outros tipos de narrativas autoreferenciais? Qual a importância deste tipo de narrativa para o saber histórico? O que se pode entender sobre o conceito de sujeito? Como Beauvoir se percebe enquanto tal? Em seguida, busquei concentrar a atenção no processo de construção da identidade autobiográfica seguido por Beauvoir. Ao longo de suas autobiografias, ela perseguia determinado fio condutor, certa unidade que justificasse sua identidade, além de seu nome próprio. Interessa-me justamente entender de que maneira Beauvoir construiu esta suposta unidade. Por fim, dediquei-me a compreender como o texto autobiográfico de Beauvoir foi utilizado como registro da alteridade. Destaquei a relação de Beauvoir com o outro em duas situações principais: a rivalidade observável no seio da intelectualidade francesa, evidenciada nas suas relações com Maurice Merleau-Ponty e Albert Camus, bem como na análise que a autobiógrafa fazia da recepção de suas obras pela crítica. Como Beauvoir representa seus adversários? Com quais intenções? Busquei trabalhar em torno de tais questões, o que permitiu perceber que subjetividade, identidade e alteridade formam os construtos conceituais-chave que norteiam este trabalho. Procuro entender, não somente a importância do sujeito na contemporaneidade, como também a da narrativa que o mesmo constrói sobre si, sobre o seu tempo e sobre o outro, para o conhecimento da experiência humana pelas disciplinas sociais, destacando a compreensão histórica na análise. ___________________________________________________________________________________________ ABSTRACT / Between 1958 and 1972, the French writer Simone de Beauvoir (1908 – 1986) had published four autobiographies, in which she tells her existential trajectory, from birth until oldness. In this thesis, I intend to understand how Beauvoir has constructed and how she has registered her autobiographic identity, underlining different aspects about her private and public life, as well as how she has pointed some hypotheses concerning reasons she had to present herself. I try to identify the path by means which she has made it. At the beginning, the matter consists in identify a possible relationship concerning Subject and Autobiography concepts. How can we define an autobiography? How can we identify it among different kinds of autobiographic referential narratives? Which is the importance of such a kind of narrative vis-à-vis historical knowledge? What can we know about Subject concept? How does Simone de Beauvoir perceive herseflf as a Subject? Further, I have taken into account the process of construction which Simone de Beauvoir has followed, in presenting her autobiographic identity. Throught her autobiographic narratives, we can observe the presence of a conducting wire, some unity justifying her identity, beyond her own name. I try precisely to understand how Beauvoir has constructed such a supposed unity. I try, at last, to understand how Beauvoir´s text was used as a register on otherness. I have undertaken underlining Beauvoir´s relationship to other in two main situations: the rivalry climate existing among French intellectuality, which was present in her relationship with Maurice Merleay-Ponty and Albert Camus, as well as in the analysis Simone de Beauvoir presented about Critique´s reception of her works. How did Beauvoir represent her adversaries? Which were her intentions about them? These question led me to understand that Identity, Otherness and Subjectivity were Beauvoir´s conceptual constructs-key which have inspirede her works. In this thesis, finally, I try to understand both the important role of the Subject in contemporaneous societies or the narrative path he constructs about himself, about his time and about the other, vis-â-vis Knowledge of human experience by means of scientific disciplines, especially historical understanding for analysis. ___________________________________________________________________________________________ RÉSUMÈ / Entre 1958 et 1972, l'écrivaine française Simone de Beauvoir (1908 – 1986) a fait publier quatre autobiographies, dans lesquelles elle nous raconte sa trajectoire, dês la naissance jusqu´à la vieillesse. Il m´intéresse, dans cette thèse, de comprendre comment Beauvoir a-t-elle construit et laissé enregistrée son identité (autobiographique), tout en associant de différents aspects entre sa vie privée et sa vie publique, en même temps qu´elle indique des hypothèses concernant les raisons qu´elle a eues pour se présenter de la façon dont elle se présente. J´ai, d´abord, tâché de travailler la relation entre sujet et autobiographie. Comment peut-on une definir une autobiographie ? Comment peut-on la mettre comme l´un parmi d´autres types de récits d´auto-référence ? Quelle l'importance de ce type de récit pour le savoir historique ? Qu´est-ce qu´on peut comprendre sur le concept de sujet ? Comment Beauvoir s´aperçoit-elle en tant que sujet? Ensuite, j'ai cherché à tenir l'attention sur le processus de construction de l'identité autobiographique suivi par Beauvoir. Au long de ses autobiographies, elle poursuivait un certain fil conducteur, une certaine unité en mesure de justifier son identité, au-delà de la force symbolique de son nom. Il m´intéresse précisement de comprendre comment Beauvoir a-t-elle construit cette prétendue unité. `Finalement, je me suis consacré à comprendre comment le texte autobiographique de Beauvoir a été utilisé en enrégistrement d´altérité. En même temps, j´ai mis en relief les rapports entretenus par Simone de Beauvoir avec l´autre dans deux situations principales: la rivalité observable au sein de l'intellectualité française, mise en évidence lors de ses relations avec Maurice Merleau-Ponty et Albert Camus, ainsi que dans l´analyse qu´elle faisait, en tant qu´autobiographe, de la réception de ses oeuvres par la critique. Comment Beauvoir représente-t-elle ses adversaires ? Avec quelles intentions ? À cette hauteur, j'ai cherché à travailler autour de telles questions, ce qui m´a permis de percevoir que subjectivité, identité et altérité forment les constructs conceptuels-clé qui guident ce travail. Je tenté, en outre, de comprendre pas seulement l'importance du sujet dans la contemporanéité, mais aussi celle concernant le récit que le même sujet construit sur lui-même, sur sur son temps et sur l´autre, pour la connaissance de l'expérience humaine par les disciplines sociales, tout en soulignant la compréhension historique dans l'analyse.

II ne s'agit pas, dans cet essai, d'étudier l'évolution du féminisme de Colette à Simone de Beauvoir, mais simplement de voir, à travers les romans, ce qu'est le féminisme pour Colette et pour Simone de Beauvoir, d'essayer de décider en quoi il diffère chez les deux auteurs, et la raison de cette différence. II n'est pas question pour les héroïnes de Colette ni pour celles de Simone de Beauvoir de "lutter collectivement"(Jeanson-264) en faveur de revendications féministes, de soutenir la cause de la femme contre l'homme, de réclamer des droits qui leur seraient déniés. Il s'agit pour toutes les héroïnes d'une "manière de vivre individuellement" (idem), c'est-à-dire d'affirmer leur indépendance, leur être propre. Cette étude va done porter sur la femme elle-même, sur sa situation dans le monde et sur son attitude par rapport à la vie. Il était difficile de comparer, point par point,les héroïnes des deux auteurs qui sont par trop différentes: elles vivent dans des mondes différents, à des époques différentes, elles ont une nature différente, les unes, celles de Colette, sensuelle, les autres, celles de Simone de Beauvoir, intellectuelle à une exception près. II fallait done les étudier séparement, et, pour être en mesure de voir la progression du féminisme, réserver la première partie aux héroïnes de Colette et la seconde aux héroïnes de Simone de Beauvoir. Dans la première partie, le premier chapitre sera consacré a la sociéte dans laquelle vit la femme et à l’importance minime que cette société prend dans sa vie. Il s’agira ensuite d'étudier ce que la femme cherche dans la vie: l'amour d'abord, parcequ'il lui réserve ses plus grandes émotions, l'indépendance ensuite, quand elle a découvert que sa vie, qui dépend de ses emotions, est une jouissance égoïste, sa propre création. L'auteur glorifie la femme qui est capable d'évoluer en vieillissant, qui découvre non seulement qu'elle est justifiée par la vie en elle, mais encore qu'elle est responsable de cette vie. Dans la deuxième partie, le premier chapitre sera aussi consacré a la société et au monde dans lequel vit la femme pour montrer combien ce monde a pris d’importance dans sa vie depuis que l'égalité sociale lui a été accordée. II faudra ensuite montrer que la nature de la femme ne s'est pas développée aussi vite que la condition féminine et décrire le conflit qui en résulte chez la femme. Ou bien elle refuse d’admettre le rôle du monde dans sa vie, ou bien elle le reconnait mais ne trouve en l'amour partagé qu'une solution temporaire. Xavière aidera à tirer les conclusions: heroine de Colette dans ce monde nouveau de Simone de Beauvoir qui demande a être reconnu, elle échoue dans sa vie comme toutes les autres héroïnes de Simone de Beauvoir. L'héroïne de Colette pouvait vivre hors du monde parce que le monde ne la reconnaissait pas. En acceptant des droits égaux à ceux des hommes, la femme doit aussi accepter les mêmes responsabilités. Elle échoue parce qu'elle n'est pas encore capable de les assumer / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

<p>Simone de Beauvoir is known as a prolific novelist, a passionate political activist for the women's movement, and the long-time companion to the existential philosopher, Jean Paul Sartre. Her ideas as a philosopher, however, are often overshadowed by these alternate identities. The aim of this thesis is to reaffirm the value of de Beauvoir's philosophical contributions, in particular, those which pertain to moral philosophy.</p> <p>In order to achieve this, I will first attempt to distinguish de Beauvoir's philosophy from that of Sartre. From a moral standpoint, de Beauvoir presents a more explicitly moral version of existentialism, one which takes as its focus the self-other tension left unresolved in Sartrean ontology. Second, and more importantly, I will discuss the broad scope of de Beauvoir's moral theory. Her own application of this theory to the situation of women may be complimented by possible applications to racial, environmental and other moral issues.</p> <p>Perhaps the most significant contribution of this particular thesis lies in its methodological approach. Although studies of de Beauvoir's thought are numerous, those which deal exclusively with her philosophical works are rare. As a corrective to this, this thesis is based exclusively on examinations of de Beauvoir's philosophical works. This should not be interpreted as a rejection of de Beauvoir's contributions to existentialism and to moral philosophy through literature and autobiography. Instead, this thesis should be viewed as giving proper credit to her philosophical works as being worthy of examination on their own.</p> / Master of Arts (MA)

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Diss. Lund : Universit́e, 2001.

Dans *Pyrrhus et Cinéas* (1944) et dans *Pour une morale de l'ambiguïté* (1947), Simone de Beauvoir présente le dévouement comme une figure de la mauvaise foi ; dans *Le deuxième sexe* (1949), elle dépeint un portrait de la maternité qui insiste sur ses aspects moralement risqués pour le sujet. Toujours dans *Le deuxième sexe*, Beauvoir soulève cependant la possibilité d'un dévouement maternel parfaitement authentique, sans toutefois la thématiser. Le dévouement maternel semble ainsi pouvoir résister à l'inauthenticité existentielle de la mauvaise foi et offrir une voie éthique pour l'expérience maternelle. Ce mémoire présente une conceptualisation d'un dévouement authentique dans le cadre de la maternité. Proposant une lecture de Beauvoir inspirée d'une perspective simondonnienne, je suggère de comprendre le dévouement maternel authentique non comme un projet, mais comme un *don* : il s'agit de la concrétisation d'une transcendance orientée vers l'autre plutôt que vers une fin déterminée. Cette générosité se concrétise dans la relation à l'enfant qui fait devenir mère un sujet moral ; par l'entrée en relation avec une enfant, par la création de points de départ pour cette enfant et par son travail sur la situation et la facticité, une mère offre généreusement un travail de cultivation de la liberté, de l'indéfini et de l'ambiguïté. Le premier chapitre de ce mémoire pose le cadre conceptuel : détaillant les concepts mobilisés et problématisant le dévouement et la maternité, il introduit les outils permettant une nouvelle approche du dévouement d'un sujet moral, et plus particulièrement de son dévouement maternel. Le deuxième chapitre approfondit la générosité d'une mère qui se dévoue authentiquement et en dégage les caractéristiques. Cela rend possible d'enfin préciser comment ce don orienté par l'amour de la vie et par la joie du dévoilement de l'être est un travail qui contribue à cultiver la liberté, l'indéfini et l'ambiguïté. / In *Pyrrhus and Cineas* (1944) and *The Ethics of Ambiguity* (1947), Simone de Beauvoir presents devotion as a figure of bad faith; in *The Second Sex* (1949), she paints a portrait of motherhood that emphasizes its risky aspects for the moral subject. Still in *The Second Sex*, however, Beauvoir raises the possibility of a perfectly authentic maternal devotion without thematizing it. Thus, it seems possible for certain maternal devotion to resist the inauthenticity of bad faith and to offer an ethical pathway for maternal experience. This research presents a conceptualization of authentic devotion in the context of motherhood. Putting forth a reading of Beauvoir inspired by a Simondonian perspective, I propose to understand authentic maternal devotion not as a project, but as a *gift*: it is the concretization of a transcendence oriented towards the other rather than towards a determined end. This generosity is concretized in the relationship with the child, which turns a moral subject into a mother; by entering into a relationship with a child, by creating points of departure for that child and by working on the situation and on facticity, a mother generously offers a work of cultivation. The first chapter sets out the conceptual framework: detailing the concepts mobilized and problematizing the notions of devotion and motherhood, it introduces the tools for a new approach to the devotion of a moral subject, and more specifically to her maternal devotion. The second chapter takes a closer look at the generosity of an authentically devoted mother and identifies its characteristics. This ultimately makes it possible to clarify how this gift, oriented by the love of life and the joy of the disclosing of being, is a work that cultivates freedom, indefiniteness and ambiguity.

Part I illustrates de Beauvoir's concept of woman as "the Other." It asserts that the experience of woman has been neglected by conventional theorists and that although The Second Sex is the foremost theoretical work of its kind, it has never been properly discussed. Part II provides the theoretical framework for an understanding of The Second Sex. It begins by outlining the main aspects of the Hegelian master-slave dialectic, as extrapolated by Alexandre Kojève. It then summarises and comments on aspects of Jean-Paul Sartre's work. It traces the development of Sartre's thought from ontology to ethics, and finally to Marxism. The way in which Hegel and Sartre provide the theoretical basis for de Beauvoir's analysis of woman, is illustrated in the subsequent chapter. It develops the concept of woman as "the Other" and explains how de Beauvoirian woman is "alienated" and "oppressed." Part III examines de Beauvoir's theory of the sources of woman's oppression. It begins by assessing the significance de Beauvoir attributes to woman's biology. It argues that the logic of her idea that woman is "alienated" in her reproductive role is the elimination of biological femininity. De Beauvoir's theory of the history of the male-female relationship is then outlined. By using the Hegelian principles of mastery and slavery to explicate de Beauvoir's account of woman's oppression, it shows how man is privileged in her theory because historically he fought and laboured. This account of human development is criticised in the following chapter. It questions the values and assumptions on which de Beauvoir's ideas of human development are based and outlines an alternative theory; a theory which values woman's reproductive role. Finally, the meaning of de Beauvoir's emphasis on such factors as private property is discussed. By way of a comparison with Engels, it shows how de Beauvoir's theory is rooted in idealist philosophy. Part IV illustrates de Beauvoir's theory of the contemporary relations between the sexes. It outlines her theory of the development of a girl's life from birth to maturity, and how it is the girl who ultimately "chooses" her feminine destiny. The way in which woman attempts to justify and compensate for the "mutilated" condition of femininity is the subject of the following chapter. Finally what man wants to attain from his relationship with woman is outlined. It shows how in de Beauvoir's theory it is through woman that man hopes to attain "recognition" and unity with Nature. Part V assesses de Beauvoir's politics. It begins by examining her concept of woman's emancipation. As it is the male revolutionary who is portrayed as woman's liberating hero, de Beauvoir's inability to provide a convincing strategy for change is outlined. This leads to an examination of the socialist nature of de Beauvoir's theory. De Beauvoir claims that she was a "socialist" when she wrote The Second Sex, yet we find few traces of socialism in her theory. The last chapter examines the feminism of The Second Sex. It shows that the major difference between de Beauvoir and modern feminists is that she wants woman to become like man. This male bias in de Beauvoir's theory is rooted in the Hegelian and Sartrian concepts which she employs.

Tesis para optar al grado de Magíster en Estudios de Género y Cultura mención Humanidades / Facultad de Filosofía y Humanidades / En la obra de Simone de Beauvoir, en los escritos autobiográficos y en particular en los recientemente publicados “Cuadernos de juventud”, el proyecto de vida de Simone de Beauvoir traspasa y se vislumbra de manera nítida. Su relación al saber, su deseo de existir y de posicionarse en la sociedad de otra manera aparece claramente. Me interesa, desde el análisis tan particular de la autobiografía o escritos referenciales y de la obra de esta gran “feminista”, mostrar cómo ella construye su proyecto de vida, influenciada por el contexto que reconoce y que a su vez le cuesta admitir; norma y modelo de sexo/género donde la familia, la “escuela” pero también el otro y Otro juegan un rol preponderante. El Otro entonces como Mujer, como ser marginado, el que no existe, ese ser que no es. Una visión de la Mujer como el ser que no es universal o dentro de la ley del padre.

Motivated by student survivors of sexual violence at the ‘University of Nike,’ this dissertation claims the denial of trauma is a central motor to the temporal operation of racialized patriarchy and its philonikian, or ‘victory-loving,’ notions of masculinity. I bear witness to this ‘temporality of denial’ in the institutional responses of the University of Oregon and UO-alum Phil Knight’s Nike corporation to the group sexual assault of Jane Doe by three university men’s basketball players. I also think through philosophies of overcoming this ancient operation of patriarchy in contemporary times. Simone de Beauvoir suggests that patriarchy provides tempting avenues to flee our freedom of becoming who we are by denying the ambiguity of our human subjectivity. Instead, human potential is funneled into hierarchical gendered destinies derived from ancient perceived binaries of natural, embodied sex difference prescribing masculine material, political, and ontological domination. Rape, war, and conquest are central to this logic, a logic racialized in the Modern era of European colonization. Recent trauma-informed feminist psychology suggests that denial is a psychological mechanism that has efficiently abetted patriarchal oppression throughout history. I suggest Plato, the ‘father’ of the contemporary Academy, may have recognized this in his philosophy. To overcome centuries of masculine bias in interpretation, I undertake a close feminist translation of the war veteran Socrates’ pursuit of the virtue ‘andreia’ (ἀνδρεία), both ‘manliness’ and ‘courage’ in the Greek, through several dialogues contextualized within their dramatic placement in the history of the Peloponnesian War. Socrates’ pursuit of ‘andreia’ includes a critique of the denials of philonikian ‘manliness’ and a hunt for an alternative philosophical understanding. I suggest this wisdom-loving ‘andreia’ is articulated as a gender-critical vision of the strength and courage of love to recollect and rebirth oneself in the aftermath of trauma. Finally, I return to Beauvoir’s feminist philosophy of freedom and its temporality of repetition to further distinguish the ‘forgetting’ of denial from the ‘forgetting’ involved in trauma’s overcoming. The latter requires we collectively sacrifice the destinies of patriarchal ontology as we continue to build a world in which victims of trauma might not only survive, but meaningfully live.