I'.

nl Two

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v I I | . W , I K | or downward movcMiienl, from the lowc .1 m i l vice versa, in his Republic? K ' l i - i i u x T . i c y ? Did he think it was desirable? ' i ,u l o r d i n g to Plato? |Uitice" . is applied to the individual and the st.ilr' ' ' i .Hi',.. |ho state (i.e., society) to decline? ' ' " || |, v n,,ture a political animal." What does h < > !' 'i !. i h c function of the state? 1 -' I 111.11 some men are by nature free, and others ' i . li'.ir" thnt some should be slaves and also thai I i'"i I " - > ili/ens?

9
Political Consequences of Biological Differences
Beauvoir, Plato, and Trebilcot

Beauvoir
The political reality is that there is such a thing as sovereignty, that is, the power to dominate. Beauvoir asks, "Why is it that women do not dispute male sovereignty?" The concept of sovereignty implies at least two major parties, the one that dominates and the one that is dominated. There is always the primary party and then various other individuals or groups, classes or races that are dominated. There are, for example, whites, blacks, Jews, Chinese, and the proletariat. All these parties are what they are because they fit into the category of "the other." What Beauvoir notices about these examples of the other is that they do not include the sexes. The relations between the sexes do not resemble the relations between any other set of parties that make up the sovereign and the others. Even though "otherness" is considered a fundamental category of human thought, there is something unique about the otherness of women. In a small town, those who do not belong to the village are "strangers"; to natives of a country, those who live in other countries are "foreigners"; Jews are "different" for the anti-Semite; proletarians are the "lower class" for the privileged. In all these cases, the other either is a minority or has become the other by virtue of an historic event such as a revolution. In short, the other is "made" the other by the dominant party. The other could have enjoyed dominance or equality in the past, but some historical event transformed it into the other, as though even now there is the possibility of reversing this process whereby the other becomes once again either equal or dominant. For woman, says Beauvoir, the cause of her otherness is none of the
For biographical information regarding Simone de Beauvoir, see pp. 562-563.

151

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woman llu> ()lher as Naluiv iiiul .is liis fellow being." Then1 is, says Hr.mvoir, ",i whole world of signific-amv which exists only through woni.in, :.hc i:. I he substance of men's acts and sentiments, the incarnation of all (lie values l h . i l call out their free activity."

Reading

The Second Sex

Simone de Beauvoir

Simone de Beauvoir. (Pierre Boulat/Time/Life Pictures)

above. For one thing, women are not a minority, unlike African Americans or Jews. There are about as many women as there are men on this planet. Moreover, both blacks and Jews were originally independent and in some cases have today regained independence. Not only are women not a minority, but the division between the sexes is not the product of an event in history; instead, this division "is a biological fact." Women are women, says Beauvoir by virtue of their anatomy and physiology, and, she says, "throughout history they have always been subordinated to men." That male and female stand opposed is a "primordial" reality. Women do not constitute a separate group similar to the proletariat or bourgoisie which as a class can think of themselves as separate from other classes. For, says Beauvoir, male and female "is a fundamental unity with its two halves riveted together, and the cleavage of society along the line of sex is impossible." Although woman's status as the other, based on biology, has historically had the political consequence of male domination, Beauvoir is not convinced that such dominance is as necessarily fixed as is the biological fact. For there are also at work many creative forces, for example, the fact that "man seeks in

Woman? Very simple, say the fanciers of simple formulas: she is a womb, an ovary; she is a femalethis word is sufficient to define her. . . . . . . Woman is a female to the extent that she feels herself as such. There are biologically essential features that are not a part of her real, experienced situation: thus the structure of the egg is not reflected in it, but on the contrary an organ of no great biological importance, like the clitoris, plays in it a part of the first rank. It is not nature that defines woman; it is she who defines herself by dealing with nature on her own account in her emotional life. [Again] we must ask: what is a woman? "Tota mulier in utero," says one, "woman is a womb." But in speaking of certain women, connoisseurs declare that they are not women, although they are equipped with a uterus like the rest. All agree in recognizing the fact that females exist in the human species; today as always they make up about one half of humanity. And yet we are told that femininity is in danger; we are exhorted to be women, remain women, become women. It would appear, then, that every female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened reality known as femininity. Is this attribute something secreted by the ovaries? Or is it a Platonic essence, a product of the philosophic imagination? Is a rustling petticoat enough to bring it down to earth? Although some women try zealously to incarnate this essence, it is hardly patentable. It is frequently described in vague and dazzling terms that seem to have been borrowed from the vocabulary of the seers, and indeed in the times of St. Thomas it was considered an essence as certainly defined as the somniferous virtue of the poppy. But conceptualism has lost ground. The biological and social sciences no longer admit the existence of unchangeably fixed entities that determine given characteristics, such as those ascribed to woman, the Jew, or the Negro. Science regards any characteristic as a reaction dependent in part upon a situation. If today femininity no longer exists, then it never existed. But does the word woman, then, have no specific content? This is stoutly affirmed by those who hold to the philosophy of the enlightenment, of rationalism, of nominalism; women, to them, are merely the human beings arbitrarily designated by the word woman. Many American women particularly are

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prepared to think that there is no longer any place 1 lor woman as such; il a backward individual still takes herself for a woman, her friends advise her to be psychoanalyzed and thus get rid of this obsession. In regard to a work, Modern Woman: The Lost Sex, which in other respects has its irritating features, Dorothy Parker has written: "I cannot be just to books which treat of woman as woman. . . . My idea is that all of us, men as well as women, should be regarded as human beings." But nominalism is a rather inadequate doctrine, and the antifemininists have had no trouble in showing that women simply are not men. Surely woman is, like man, a human being; but such a declaration is abstract. The fact is that every concrete human being is always a singular, separate individual. To decline to accept such notions as the eternal feminine, the black soul, the Jewish character, is not to deny that Jews, Negroes, women exist todaythis denial does not represent a liberation for those concerned, but rather a flight from reality. Some years ago a well-known woman writer refused to permit her portrait to appear in a series of photographs especially devoted to women writers; she wished to be counted among the men. But in order to gain this privilege she made use of her husband's influence! Women who assert that they are men lay claim none the less to masculine consideration and respect. I recall also a young Trotskyite standing on a platform at a boisterous meeting and getting ready to use her fists, in spite of her evident fragility. She was denying her feminine weakness; but it was for love of a militant male whose equal she wished to be. The attitude of defiance of many American women proves that they are haunted by a sense of their femininity. In truth, to go for a walk with one's eyes open is enough to demonstrate that humanity is divided into two classes of individuals whose clothes, faces, bodies, smiles, gaits, interests, and occupations are manifestly different. Perhaps these differences are superficial, perhaps they are destined to disappear. What is certain is that right now they do most obviously exist. If her functioning as a female is not enough to define woman, if we decline also to explain her through "the eternal feminine," and if nevertheless we admit, provisionally, that women do exist, then we must face the question: what is a woman? To state the question is, to me, to suggest, at once, a preliminary answer. The fact that I ask it is in itself significant. A man would never get the notion of writing a book on the peculiar situation of the human male. But if I wish to define myself, I must first of all say: "I am a woman"; on this truth must be based all further discussion. A man never begins by presenting himself as an individual of a certain sex; it goes without saying that he is a man. The terms masculine and feminine are used symmetrically only as a matter of form, as on legal papers. In actuality the relation of the two sexes is not quite like that of two electrical poles, for man represents both the positive and the neutral, as is indicated by the common use of man to designate human beings in general; whereas woman represents only the negative, defined by limiting criteria, without reciprocity. In the midst of an abstract discussion it is vexing to hear a man say: "You think thus and so because you are a woman"; but I know that my only defense is to reply: "I think thus and so because it is true," thereby

removing my subjective self from the argument. It would be out of the question to reply: "And you think the contrary because you are a man," for il I is understood that the fact of being a man is no peculiarity. A man is in Ihe right in being a man; it is the woman who is in the wrong. It amounts to Iliis: just as for the ancients there was an absolute vertical with reference to which the oblique was defined, so there is an absolute human type, the masculine. Woman has ovaries, a uterus; these peculiarities imprison her in her subjectivity, circumscribe her within the limits of her own nature. It is often said that she thinks with her glands. Man superbly ignores the fact that his anatomy also includes glands, such as the testicles, and that they secrete hormones. He thinks of his body as a direct and normal connection with the world, which he believes he apprehends objectively, whereas he regards the body of woman as a hindrance, a prison, weighed down by everything peculiar to it. "The female is a female by virtue of a certain lack of qualities," said Aristotle; "we should regard the female nature as afflicted with a natural defectiveness." And St. Thomas for his part pronounced woman to be an "imperfect man," an "incidental" being. This is symbolized in Genesis where Eve is depicted as made from what Bossuet called "a supernumerary bone" of Adam. Thus humanity is male and man defines woman not in herself but as relative to him; she is not regarded as an autonomous being. Michelet writes: "Woman, the relative being. . . ." And Benda is most positive in his Rapport d'Uriel: "The body of man makes sense in itself quite apart from that of woman, whereas the latter seems wanting in significance by itself. . . . Man can think of himself without woman. She cannot think of herself without man." And she is simply what man decrees; thus she is called "the sex," by which is meant that she appears essentially to the male as a sexual being. For him she is sexabsolute sex, no less. She is defined and differentiated with reference to man and not he "with reference to her; she is the incidental, the inessential as opposed to the essential. He is the Subject, he is the Absolute she is the Other. The category of the Other is as primordial as consciousness itself. In the most primitive societies, in the most ancient mythologies, one finds the expression of a dualitythat of the Self and the Other. This duality was not originally attached to the division of the sexes; it was not dependent upon any empirical facts. It is revealed in such works as that of Granet on Chinese thought and those of Dumezil on the East Indies and Rome. The feminine element was at first no more involved in such pairs as Varuna-Mitra, UranusZeus, Sun-Moon, and Day-Night than it was in the contrasts between Good and Evil, lucky and unlucky auspices, right and left, God and Lucifer. Otherness is a fundamental category of human thought. Thus it is that no group ever sets itself up as the One without at once setting up the Other over against itself. If three travelers chance to occupy the same compartment, that is enough to make vaguely hostile "others" out of all the rest of the passengers on the train. In small-town eyes all persons not belonging to the village are "strangers" and suspect; to the native

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1 ' o l i l i t i l l ( 'nMM('i|iii'iuvs ol Dlologlcnl I ) i l I n v i u v.1.

157

ol .) country all who inhabit other countries arc' "foreigners"; Jews ,nv "different" for the anti-Semite, Negroes are "inferior" for American racisls, aborigines are "natives" for colonists, proletarians are the "lowerrrlass" for I lie privileged. . . . . . . Why is it that women do not dispute male sovereignty? No subjivl will readily volunteer to become the object, the inessential; it is not the Other who, in defining himself as the Other, establishes the One. The Other is posed as such by the One in defining himself as the One. But if the Other is nol to regain the status of being the One, he must be submissive enough l < > uvepl Ihis alien point of view. Whence comes this submission in the case ol woman? There are, to be sure, other cases in which a certain category has been able to dominate another completely for a time. Very often this privilege depends upon inequality of numbersthe majority imposes its rule upon the' minority or persecutes it. But women are not a minority, like the American Negroes or the Jews; there are as many women as men on earth. Again, the' two groups concerned have often been originally independent; they may have been formerly unaware of each other's existence, or perhaps they recognized each other's autonomy. But a historical event has resulted in the' subjugation of the weaker by the stronger. The scattering of the Jews, the introduction of slavery into America, the conquests of imperialism are examples in point. In these cases the oppressed retained at least the memory of former days; they possessed in common a past, a tradition, sometimes a religion or a culture. The parallel drawn by Bebel between women and the proletariat is valid in that neither ever formed a minority or a separate collective unit of mankind. And instead of a single historical event it is in both cases a historical development that explains their status as a class and accounts for the membership of particular individuals in that class. But proletarians have not always existed, whereas there have always been women. They are women in virtue of their anatomy and physiology. Throughout history they have always been subordinated to men, and hence their dependency is not the result of a historical event or a social changeit was not something that occurred. The reason why otherness in this case seems to be an absolute is in part that it lacks the contingent or incidental nature of historical facts. A condition brought about at a certain time can be abolished at some other time, as the Negroes of Haiti and others have proved; but it might seem that a natural condition is beyond the possibility of change. In truth, however, the nature ol things is no more immutably given, once for all, than is historical reality. II woman seems to be the inessential which never becomes the essential, it is because she herself fails to bring about this change. Proletarians say "We-"; Negroes also. Regarding themselves as subjects, they transform the bourgeois, the whites, into "others." But women do not say "We," except at some congress of feminists or similar formal demonstration; men say "women," and women use the same word in referring to themselves. They do not authentically assume a subjective attitude. The proletarians have

accomplished the revolution in Russia, the Negroes in 1 laid, l l i c IndoChinese are battling for it in Indo-China; but the women's ellorl h,is never been anything more than a symbolic agitation. They have gained only wlial men have been willing to grant; they have taken nothing, they have only received. The reason for this is that women lack concrete means for organ i/.ing themselves into a unit which can stand face to face with the correlative unit. They have no past, no history, no religion of their own; and they have no such solidarity of work and interest as that of the proletariat. They are not even promiscuously herded together in the way that creates community feeling among the American Negroes, the ghetto Jews, the workers of Saint-Denis, or the factory hands of Renault. They live dispersed among the males, attached through residence, housework, economic condition, and social standing to certain menfathers or husbandsmore firmly than they are to other women. If they belong to the bourgeoisie, they feel solidarity with men of that class, not with proletarian women; if they are white, their allegiance is to white men, not to Negro women. The proletariat can propose to massacre the ruling class, and a sufficiently fanatical Jew or Negro might dream of getting sole possession of the atomic bomb and making humanity wholly Jewish or black; but woman cannot even dream of exterminating the males. The bond that unites her to her oppressors is not comparable to any other. The division of the sexes is a biological fact, not an event in human history. Male and female stand opposed within a primordial Mitsein, and woman has not broken it. The couple is a fundamental unity with its two halves riveted together, and the cleavage of society along the line of sex is impossible. Here is to be found the basic trait of woman: she is the Other in a totality of which the two components are necessary to one another. This has always been a man's world; and none of the reasons hitherto brought forward in explanation of this fact has seemed adequate. But we shall be able to understand how the hierarchy of the sexes was established by reviewing the data of prehistoric research and ethnography in the light of existentialist philosophy. I have already stated that when two human categories are together, each aspires to impose its sovereignty upon the other. If both are able to resist this imposition, there is created between them a reciprocal relation, sometimes in enmity, sometimes in amity, always in a state of tension. If one of the two is in some way privileged, has some advantage, this one prevails over the other and undertakes to keep it in subjection. It is therefore understandable that man would wish to dominate woman; but what advantage has enabled him to carry out his will? The accounts of the primitive forms of human society provided by ethnographers are extremely contradictory, the more so as they are better informed and less systematized. It is peculiarly difficult to form an idea of woman's situation in the pre-agricultural period. We do not even know whether woman's musculature or her respiratory apparatus, under conditions different from those of today, were not as well developed as in man. She had hard work to do, and in particular it was she who carried the burdens. This

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I ' t i r l Two:

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I l l i l j ' l i ' l '<

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liiiN I com the beginning of lime' bec'n <in inventor: the stick and the club w i t h vvlneh he armed himself to knock down fruits and to slaughter .miin.ils bee.ime forthwith instruments for enlarging his grasp upon the world I le did not l i m i t himself to bringing home the fish he caught in the sea: lirsl he l i . u l to roiK|iier the watery realm by means of the dugout canoe fashioned l i o i u ,\e iirlivity he put his power to the test; he set up goals and opened up ro.uls loward them; in brief, he found self-realization as an existent. To maintain, he t re.iled; he burst out of the present, he opened the future. This is the reason why fishing and hunting expeditions had a sacred character. Their successes were- celebrated with festivals and triumphs, and therein man gave recognition to his human estate. Today he still manifests this pride when he h.is built a dam or a skyscraper or an atomic pile. He has worked not merely lo conserve the world as given; he has broken through its frontiers, he has laid down the foundations of a new future. Early man's activity had another dimension that gave it supreme dignity: it was often dangerous. If blood were but a nourishing fluid, it would be valued no higher than milk; but the hunter was no butcher, for in the struggle' against wild animals he ran grave risks. The warrior put his life in jeopardy to elevate the prestige of the horde, the clan to which he belonged. And in this he proved dramatically that life is not the supreme value for man, but on the contrary that it should be made to serve ends more important than itself. The worst curse that was laid upon woman was that she should be excluded from these warlike forays. For it is not in giving life but in risking life that man is raised above the animal; that is why superiority has been accorded in humanity not to the sex that brings forth but to that which kills. Here we have the key to the whole mystery. . . . "To be a woman," says Kierkegaard in Stages on the Road of Life, "is something so strange, so confused, so complicated, that no one predicate comes near expressing it and that the multiple predicates that one would like to use are so contradictory that only a woman could put up with it." This comes from not regarding woman positively, such as she seems to herself to be, but negatively, such as she appears to man. For if woman is not the only Other, it remains none the less true that she is always defined as the Other. And her ambiguity is just that of the concept of the Other: it is that of the human situation in so far as it is defined in its relation with the Other. As I have already said, the Other is Evil; but being necessary to the Good, it turns into the Good; through it I attain to the Whole, but it also separates me therefrom; it is the gateway to the infinite and the measure of my finite nature. And here lies the reason why woman incarnates no stable concept; through her is made unceasingly the passage from hope to frustration, from hate to love, from good to evil, from evil to good. Under whatever aspect we may consider her, it is this ambivalence that strikes us first. . . . . . . Man seeks in woman the Other as Nature and as his fellow being. But we know what ambivalent feelings Nature inspires in man. He exploits her, but she crushes him, he is bom of her and dies in her; she is the source of

last fact is of doubtful significance; it is likely that if she was assigned this function, it was because a man kept his hands free on the trail in order to defend himself against possible aggressors, animal or human; his role was the more dangerous and the one that demanded more vigor. It would appear, nevertheless, that in many cases the women were strong and tough enough to take part in the warriors' expeditions. We need recall only the tales of Herodotus and the more recent accounts of the amazons of Dahomey to realize that woman has shared in warfareand with no less ferocity and cruelty than man; but even so, man's superior strength must have been of tremendous importance in the age of the club and the wild beast. In any case, however strong the women were, the bondage of reproduction was a terrible handicap in the struggle against a hostile world. Pregnancy, childbirth, and menstruation reduced their capacity for work and made them at times wholly dependent upon the men for protection and food. As there was obviously no birth control, and as nature failed to provide women with sterile periods like other mammalian females, closely spaced maternities must have absorbed most of their strength and their time, so that they were incapable of providing for the children they brought into the world. Here we have a first fact heavily freighted with consequences: the early days of the human species were difficult; the gathering, hunting, and fishing peoples got only meager products from the soil and those with great effort; too many children were born for the group's resources; the extravagant fertility of woman prevented her from active participation in the increase of these resources while she created new needs to an indefinite extent. Necessary as she was for the perpetuation of the species, she perpetuated it too generously, and so it was man who had to assure equilibrium between reproduction and production. Even in times when humanity most needed births, when maternity was most venerated, manual labor was the primary necessity, and woman was never permitted to take first place. The primitive hordes had no permanence in property or territory, and hence set no store by posterity; children were for them a burden, not a prized possession. Infanticide was common among the nomads, and many of the newborn that escaped massacre died from lack of care in the general state of indifference. The woman who gave birth, therefore, did not know the pride of creation; she felt herself the plaything of obscure forces, and the painful ordeal of childbirth seemed a useless or even troublesome accident. But in any case giving birth and suckling are not activities, they are natural functions; no project is involved; and that is why woman found in them no reason for a lofty affirmation of her existenceshe submitted passively to her biologic fate. The domestic labors that fell to her lot because they were reconcilable with the cares of maternity imprisoned her in repetition and immanence; they were repeated from day to day in an identical form, which was perpetuated almost without change from century to century; they produced nothing new. Man's case was radically different; he furnished support for the group, not in the manner of worker bees by a simple vital process, through biological behavior, but by means of acts that transcended his animal nature. Homo faber

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prophecy that "ruin will come upon the state" if the ruler is drawn from the rl.iss of those composed of "iron or brass" instead of from the offspring of "golden parents." He acknowledged that children do not always possess the q u a l i t y of their parents. For this reason, the Rulers [those of golden mixture] "must, without the smallest pity," assign their less talented offspring "to the station proper to his nature and thrust him among the craftsmen and larmers." This mobility of children to a lower level occurs also in the opposite direction so that if the parents among the farmers or artisans produce a child more gifted than themselves, the Rulers "will promote [them] according to 11 heir] value. . . ." How, then, should this argument from nature affect the assignments of women? Plato raises the question using the analogy of watchdogs: "Should the females guard the flock and hunt with the males and take a share in all they do, or should they be kept within doors as fit for no more than bearing and feeding their puppies?" Plato sees no reason why in his society women cannot be equal with men with the exception that some functions might be limited to men because of the difference in strength between the sexes. Accordingly, says Plato, "if we are to set women to the same tasks as men, we must teach them the same things. They must have the same two branches of training for mind and body and also be taught the art of war, and they must receive the same treatment." While expressing these views in his Republic, Plato was aware that "if these proposals are carried out, they might be ridiculed as involving a good many breaches of custom."

Ills heing and the realm that he subjugates to his will; Nature is a vein of gross material in which the soul is imprisoned, and she is the supreme reality; she i:, I'onlingence and Idea, the finite and the whole; she is what opposes the Spirit, and the Spirit itself. Now ally, now enemy, she appears as the dark chaos from whence life wells up, as this life itself, and as the over-yonder toward which life tends. Woman sums up nature as Mother, Wife, and Idea. . . . . . . There is a whole world of significance which exists only through woman; she is the substance of men's acts and sentiments, the incarnation of .ill Hie values that call out their free activity. It is understandable that, were he I'oiulemned to the most cruel disappointments, man would not be willing to relinquish a dream within which all his dreams are enfolded. . . . [ Woman] is all that man desires and all that he does not attain. She is the good mediatrix between propitious Nature and man; and she is the temptation of unconquered Nature, counter to all goodness. She incarnates all moral values, from good to evil, and their opposites; she is the substance of action and whatever is an obstacle to it, she is man's grasp on the world and his frustration; as such she is the source and origin of all man's reflection on his existence and of whatever expression he is able to give to it; and yet she works to divert him from himself, to make him sink down in silence and in death. She is servant and companion, but he expects her also to be his audience and critic and to confirm him in his sense of being; but she opposes him with her indifference, even with her mockery and laughter. He projects upon her what he desires and what he fears, what he loves and what he hates. And if it is so difficult to say anything specific about her, that is because man seeks the whole of himself in her and because she is All. She is All, that is, on the plane of the inessential; she is all the Other. And, as the other, she is other than herself, other than what is expected of her. Being all, she is never quite this which she should be; she is everlasting deception, the very deception of that existence which is never successfully attained nor fully reconciled with the totality of existents.
From The Second Sex by Simone de Beauvoir, Trans., H. M. Parshley copyright 1952 by Alfred A. Knopf, Inc. Reprinted by permission of the publisher.

Reading

The Equality of Women

Plato

Plato
Plato visualized an ideal society in which each individual was assigned a specific function. These assignments were not considered arbitrary but were, rather, seen as a requirement of nature. By nature some were qualified to rule, others were to be in the guardian class, while still others were to be farmers and artisans. So seriously did Plato take this stratification that he fashioned a
I'or biographical note on Plato, see p. 135.

Let us state his case for him. "Socrates and Glaucon," he will say, "there is no need for others to dispute your position; you yourselves, at the very outset of founding your commonwealth, agreed that everyone should do the one work for which nature fits him." Yes, of course; I suppose we did. "And isn't there a very great difference in nature between man and woman?" Yes, surely. "Does not that natural difference imply a corresponding difference in the work to be given to each?" Yes. "But if so, surely you must be mistaken now and contradicting yourselves when you say that men and women, having such widely divergent natures, should do the same things?" What is your answer to that, my ingenious friend? . . . Come then, let us see if we can find the way out. We did agree that different natures should have different occupations, and that the natures of man and woman are different; and yet we are now saying that these different natures are to have the same occupations. Is that the charge against us?