Simone de Beauvoir Quotes (1908-1986)

“We must not confuse the present with the past. With regard to the past, no further action is possible.”

“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.”

“To sympathize with Sade is to betray him. For it is our misery, subjection, and death that he desires; and every time we side with a child whose throat has been slit by a sex maniac, we take a stand against him. Nor does he forbid us to defend ourselves. He allows that a father may revenge or prevent, even by murder, the rape of his child. What he demands is that, in the struggle between irreconcilable existences, each one engage himself concretely. He approves of the vendetta, but not of the courts. We may kill, but we may not judge.”

“The politician follows the line of least resistance; it is easy to fall asleep over the unhappiness of others and to count it for very little; it is easier to throw a hundred men, ninety-seven of whom are innocent, into prison, than to discover the three culprits who are hidden among them; it is easier to kill a man than to keep a close watch on him; all politics makes use of the police, which officially flaunts its radical contempt for the individual and which loves violence for its own sake. The thing that goes by the name of political necessity is in part the laziness and brutality of the police. That is why it is incumbent upon ethics not to follow the line of least resistance; an act which is not destined, but rather quite freely consented to; it must make itself effective so that what was at first facility may become difficult.”

“France, where a number of prominent women, including Simone de Beauvoir (Ellen Willis's heroine as well as Shulamith Firestone's), risked imprisonment by publicly declaring, "I have had an abortion."”

“When I was growing up in the 60s, Simone de Beauvoir and Jean-Paul Sartre were a model couple, already legendary creatures, rebels with a great many causes, and leaders of what could be called the first postwar youth movement: existentialism — a philosophy that rejected all absolutes and talked of freedom, authenticity, and difficult choices. It had its own music and garb of sophisticated black which looked wonderful against a cafe backdrop. Sartre and De Beauvoir were its Bogart and Bacall, partners in a gloriously modern love affair lived out between jazz club, cafe and writing desk, with forays on to the platforms and streets of protest. Despite being indissolubly united and bound by ideas, they remained unmarried and free to engage openly in any number of relationships. This radical departure from convention seemed breathtaking at the time.”

“I finished the book and I lifted my eyes the pages to a different world. For several days thereafter, I mechanically carried out my chores while repeating the theses of The Second Sex: Femininity is neither natural nor innate, rather it is a condition of socialization that is based on, but not determined by, physiological differences. Male domination must then be explained by historical factors; in particular, the rise of private property and the state. A woman is created, not born. Dependency is the curse of woman. One sentence in particular became my mantra: Woman escapes complete dependency to the degree in which she escapes from the family.”

“(Who are some of the writers you enjoy reading and re-reading?) SK: Dostoevsky and Simone De Beauvoir. Since I was a young teenager, I started reading them and I never stopped...as for De Beauvoir, what a great writer and philosopher! Have you read The Mandarins? I read the novel at least five times. And what about The Second Sex? From that book, I learned how we become women, I mean how we became the other sex. Those two writers affected me deeply.”

“women's marginalization in the process of History-making has set them back intellectually and has kept them for far longer than was necessary from developing a consciousness of their collectivity in sisterhood, not motherhood. The cruel repetitiousness by which individual women have struggled to a higher level of consciousness, repeating an effort made a number of times by other women in previous centuries, is not only a symbol of women's oppression but is its actual manifestation. Thus, even the most advanced feminist thinkers, up to and including those in the early 20th century, have been in dialogue with the "great men" before them and have been unable to verify, test and improve their ideas by being in dialogue with the women thinkers before them...Simone de Beauvoir, in a passionate dialogue with Marx, Freud, Sartre and Camus, could go as far with a feminist critique of patriarchal values and institutions as it was possible to go when the thinker was male-centered. Had she truly engaged with Mary Wollstonecraft's thought, the works of Mary Astell, the Quaker feminists of the early 19th century, the mystical revisioners among the black spiritualists and the feminism of Anna Cooper, her analysis might have become woman-centered and therefore capable of projecting alternatives to the basic mental constructs of patriarchal thought. Her erroneous assertion that, "They [women] have no past, no history, no religion of their own," was not just an oversight and a flaw, but a manifestation of the basic limitations which have for millennia limited the power and effectiveness of women's thought.”