Download e-book for iPad: Beauvoir and The Second Sex: Feminism, Race, and the Origins by Margaret A. Simons

By Margaret A. Simons

ISBN-10: 0847692566

ISBN-13: 9780847692569

In a compelling chronicle of her seek to appreciate Beauvoir's philosophy within the moment intercourse, Margaret A. Simons bargains a special point of view on BeauvoirOs wide-ranging contribution to twentieth-century idea. She info the invention of the origins of Beauvoir's existential philosophy in her handwritten diary from 1927; uncovers facts of the sexist exclusion of Beauvoir from the philosophical canon; unearths proof that the African-American author Richard Wright supplied Beauvoir with the theoretical version of oppression that she utilized in the second one intercourse; exhibits the impression of the second one intercourse in remodeling Sartre's philosophy and in laying the theoretical foundations of radical feminism; and addresses feminist problems with racism, motherhood, and lesbian identification. Simons additionally attracts on her adventure as a WomenOs Liberation organizer as she witnessed how ladies used the second one intercourse in defining the rules of radical feminism. Bringing jointly her paintings as either activist and pupil, Simons deals a hugely unique contribution to the renaissance of Beauvoir scholarship.

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Additional resources for Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism

Sample text

National Socialism has been supplanted by what I shall call a national aestheticism” (FP, 53, 110). Heidegger’s retreat to The Origin of the Work of Art “thus pro-duces [sic] the truth of National Socialism as national aestheticism. . (this monstrosity is forced upon me by a reading of Heidegger)” (Lacoue-Labarthe and Nancy 1997, 150, 119). With this aestheticizaton of politics, we come to one of Goebbels’s favorite themes, “Politics is the plastic art of the State,” thus belonging to the sphere of technê: “Politics too is perhaps an art, if not the highest and most all-embracing there is” (FP, 61f).

In other words, for the City, tragedies were documents about praxis, action as human interaction. The second question is this: How did Plato and Aristotle look at tragedy? Let me first recall Plato’s teaching on this matter. The Republic condenses his views. We may accept that the trial and sentencing of Socrates played a decisive role in the articulation of the dialogue. If a democratic 24 J A C Q U E S TA M I N I A U X tribunal had been unable to understand that, by raising higher questions than those which are discussed in the ekklêsia, Socrates was a benefactor of the community instead of its corrupter, then indeed the democratic regime deserves suspicion and it is worth asking how the City should be organized in order to prevent in the future similar verdicts from reoccurring.

I shall cite frequently from “The German University (Two Lectures for Foreign Exchange Students at Freiburg University, August 15 and16, 1934),” GA 16, 285–307, where Heidegger traces a direct lineage, exactly twenty years after their emergence, from the “Ideas of 1914” and frontline “German Socialism” to the National Socialist Revolution. 9. Natorp 1921, 462; citation from the 1921 Appendix. See Mariano Campo, “Natorp, Paul,” in Encyclopedia of Philosophy, vol. 5, ed. Paul Edwards (New York: Macmillan, 1967), 445–48.

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Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism by Margaret A. Simons

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