Simone de Beauvoir’s political philosophy resonates today
A less well-known facet of de Beauvoir's philosophy, particularly relevant today, is her political activism.
Simone de Beauvoir is rightly best known for declaring: ‘One is not born, but rather becomes, woman.’ A less well-known facet of her philosophy, particularly relevant today, is her political activism, a viewpoint that follows directly from her metaphysical stance on the self, namely that we have no fixed essences.
The existential maxim ‘existence precedes essence’ underpins de Beauvoir’s philosophy. For her, as for Jean-Paul Sartre, we are first thrown into the world and then create our being through our actions. While there are facts of our existence that we can’t choose, such as being born, who our parents were, and our genetic inheritance, we shouldn’t use our biology or history as excuses not to act. The existential goal is to be an agent, to take control over our life, actively transcending the facts of our existence by pursuing self-chosen goals.
It’s easy to find excuses not to act. So easy that many of us spend much of our lives doing so. Many of us believe that we don’t have free will – even as some neuroscientists are discovering that our conscious will can override our impulses. We tell ourselves that our vote won’t make any difference, instead of actively shaping the world in which we want to live. We point fingers at Facebook for facilitating fake news, instead of critically assessing what we’re reading and reposting. It’s not just lazy to push away responsibility in such ways, but it’s what de Beauvoir called a ‘moral fault’.
Since we’re all affected by politics, if we choose not to be involved in creating the conditions of our own lives this reduces us to what de Beauvoir called ‘absurd vegetation’. It’s tantamount to rejecting existence. We must take a side. The problem is, it’s not always clear which side we ought to choose. Even de Beauvoir failed to navigate through this question safely. She adopted questionable political stances: she once, for example, dismissed Chairman Mao – responsible for the murder of over 45 million people – as being ‘no more dictatorial’ than Franklin D Roosevelt. De Beauvoir’s philosophy of political commitment has a dark side, and she personally made some grave errors of judgement, yet within her philosophy, there’s an opening to address this issue.
In The Ethics of Ambiguity (1947) she argues that to be free is to be able to stretch ourselves into an open future full of possibilities. Having this kind of freedom may be dizzying, but it doesn’t mean we get to do whatever we like. We share the earth, and have concern for one another; if we respect freedom for ourselves, then we should respect it for others, too. Using our freedom to exploit and oppress others, or to support the side that promotes such policies, is inconsistent with this radical existential freedom.
With oppressive regimes, de Beauvoir acknowledged that individuals usually pay a high price for standing up to dictators and the tyranny of the majority, but demonstrated concretely – through her writing and political engagement – the power of collective action to bring about structural change. An intellectual vigilante, de Beauvoir used her pen as a weapon, breaking down gendered stereotypes and challenging laws that prohibited women from having control over their own bodies. She authored and signed the Manifesto of the 343 in 1971, which paved the way for birth control and abortion in France. Her most famous work, The Second Sex (1949), sparked a new wave of feminism across the world.
Today more than ever it’s vital to recognise that freedom can’t be assumed. Some of the freedoms that de Beauvoir fought so hard for in the mid-20th century have since come under threat. De Beauvoir warns that we should expect appeals to ‘nature’ and ‘utility’ to be used as justifications for restrictions on our freedom. And she has been proved correct. For example, the argument that Donald Trump and others have used that pregnancy is inconvenient for businesses is an implicit way of communicating the view that it is natural and economical for women to be baby-making machines while men work. However, de Beauvoir points out ‘anatomy and hormones never define anything but a situation’, and making birth control, abortion, and parental leave unavailable closes down men’s and women’s ability to reach beyond their given situations, reinforcing stereotypical roles that keep women chained to unpaid home labour and men on a treadmill of paid labour.
In times of political turmoil, one may feel overwhelmed with anxiety and can even be tempted with Sartre to think that ‘hell is other people’. De Beauvoir encourages us to consider that others also give us the world because they infuse it with meaning: we can only make sense of ourselves in relation to others, and can only make sense of the world around us by understanding others’ goals. We strive to understand our differences and to embrace the tension between us. World peace is a stretch, since we don’t all choose the same goals, but we can still look for ways to create solidarities – such as by working to agitate authoritarians, to revolt against tyrants, to amplify marginalised voices – to abolish oppression. Persistence is essential since, as de Beauvoir says, ‘One’s life has value so long as one attributes value to the life of others, by means of love, friendship, indignation and compassion.’ De Beauvoir is surely right that this is the risk, the anguish, and the beauty of human existence.
Skye C Cleary
This article was originally published at Aeon and has been republished under Creative Commons.
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University of Utah research finds that men are especially well suited for fisticuffs.
- With males having more upper-body mass than women, a study looks to find the reason.
- The study is based on the assumption that men have been fighters for so long that evolution has selected those best-equipped for the task.
- If men fought other men, winners would have survived and reproduced, losers not so much.
Built for mayhem<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yMjY2NDIyMy9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTYxMzk4NTQ2OX0.my6nML12F3fEQu3H4G0BScdqgaMZkRQHxgyj-Cmjmzk/img.jpg?width=980" id="906fc" class="rm-shortcode" data-rm-shortcode-id="dd77af7a881631355ed8972437846394" data-rm-shortcode-name="rebelmouse-image" />
Image source: Ollyy/Shutterstock<p>The researchers are, of course, talking averages here, not stating a rule: There are plenty of accomplished female pugilists, as well as lots of males who have no idea how to throw a punch.</p><p>Even so, says co-author <a href="https://www.wofford.edu/academics/majors-and-programs/biology/faculty-and-staff" target="_blank">Jeremy Morris</a> says, "The general approach to understanding why sexual dimorphism evolves is to measure the actual differences in the muscles or the skeletons of males and females of a given species, and then look at the behaviors that might be driving those differences."</p><p>Carrier has been interested in the idea that millennia of male fighting has shaped certain structures in male bodies. Previous research has reinforced his hunch:</p> <ul> <li><a href="https://jeb.biologists.org/content/216/2/236" target="_blank">When a hand is formed into a fist, its structure is self-protective</a>.</li> <li><a href="https://unews.utah.edu/flat-footed-fighters/" target="_blank">Heels planted firmly on the ground augment upper-body power</a>.</li> <li><a href="https://www.ncbi.nlm.nih.gov/pubmed/24909544" target="_blank">A study examined facial bone structure as being especially well-suited for taking a punch</a>.</li> </ul> <p>(That last one is our favorite. Do you know the German word "<a href="https://www.urbandictionary.com/define.php?term=Backpfeifengesicht" target="_blank">backpfeifengesicht</a>?" It's an adjective describing "a face that badly needs a punching.")</p><p>"One of the predictions that comes out of those," asserts Carrier, "is if we are specialized for punching, you might expect males to be particularly strong in the muscles that are associated with throwing a punch."</p>
Testing the theory<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yMjY2NDIzMy9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTYwNzMxMTE2MH0.UXJICMy57UPYUWskhK98alctOrPidJL9yxMkz3HDQrM/img.jpg?width=980" id="98718" class="rm-shortcode" data-rm-shortcode-id="b12287684ac3e740b70392e6433a6b8f" data-rm-shortcode-name="rebelmouse-image" />
Image source: Ollyy/Shutterstock<p>The researchers measured the punching — and spear-throwing — force of 20 men and 19 women. The assumption was that early humans were punchers <em>and</em> spear-throwers.</p><p>Prior to testing, each participant had filled out an activity questionnaire so that "we weren't getting couch potatoes, we were getting people that were very fit and active," says Morris.</p><p>For punching, participants operated a hand crank that required movement similar to throwing a haymaker. The purpose of the hand crank was to spare participants any damage that might be inflicted on their fists by throwing actual punches. Subjects were also measured pulling a line forward over their heads to assess their strength at throwing a spear.</p><p>Even though all of the participants, male and female, were routinely fit, the average power of males was assessed as being 162% greater than females. There were no gender differences in throwing strength recorded. Other untested, though presumably likely, hand-to-hand combat activities come to mind including tackling, clubbing, running, kicking, scratching, and biting.</p><p>Carrier's takeaway: "This is a dramatic example of sexual dimorphism that's consistent with males becoming more specialized for fighting, and males fighting in a particular way, which is throwing punches."</p>
Boys will be boys<p>It, er, strikes us as odd that, even in science fiction — hi-tech weaponry notwithstanding — the hero <em>is</em> going to wind up duking it out with some bad guy, or alien, in the climactic battle. What is it about men punching, anyway? Are they more sexually attractive? The study suggests so:</p><p style="margin-left: 20px;"><em>The results of this study add to a set of recently identified characters indicating that sexual selection on male aggressive performance has played a role in the evolution of the human musculoskeletal system and the evolution of sexual dimorphism in hominins.</em></p><p>It's tough to contribute to the gene pool after being killed in battle.</p><p>Also, while the authors aren't <em>quite</em> saying that males' historical fighting role is mandated by biology and not by social expectations, neither are they quite <em>not</em> saying it.</p><p>As Carrier explain to <a href="https://attheu.utah.edu/facultystaff/carrier-punch/" target="_blank">theU</a>: "Human nature is also characterized by avoiding violence and finding ways to be cooperative and work together, to have empathy, to care for each other, right? There are two sides to who we are as a species. If our goal is to minimize all forms of violence in the future, then understanding our tendencies and what our nature really is, is going to help."</p>
Innovators don't ignore risk; they are just better able to analyze it in uncertain situations.
The Labour Economics study suggests two potential reasons for the increase: corruption and increased capacity.
Cool hand rebuke<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yNDQyMTIyNy9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTY0NjY1NTYyOH0.0MCPKN3If94mYCNf3mMNrnTvJXjXN_bKLhgk9203EXk/img.jpg?width=917&coordinates=0%2C0%2C0%2C0&height=453" id="1627b" class="rm-shortcode" data-rm-shortcode-id="6d76421ba1ea0de4b09956b97e80c384" data-rm-shortcode-name="rebelmouse-image" />
A chart showing prison population rates (per 100,000 people) in 2018. The United States has the highest rate of incarceration in the world.