{"id":80,"date":"2023-12-03T19:26:32","date_gmt":"2023-12-04T01:26:32","guid":{"rendered":"https:\/\/www.tameri.com\/exist\/?page_id=80"},"modified":"2025-06-17T23:22:40","modified_gmt":"2025-06-18T04:22:40","slug":"beauvoir","status":"publish","type":"page","link":"https:\/\/www.tameri.com\/exist\/people\/beauvoir\/","title":{"rendered":"Simone de Beauvoir"},"content":{"rendered":"<p>Simone de Beauvoir was one of the most important cultural historians of the twentieth century. She was also one of the most thoughtful critics of society. Her insights might have been a direct result of the mental stimulation she and her contemporaries provided to each other. Known primarily for her non-fiction, de Beauvoir was a philosophical crusader. She explored the roles of women in society in <em>The Second Sex<\/em>, a work placing her in the vanguard of the feminist movement. Later, she dealt with the challenges of the aged members of society, in <em>The Coming of Age<\/em> and other works. While <a href=\"\/csw\/exist\/sartre.shtml\">Jean-Paul Sartre<\/a> often preferred speeches and magazine editorials, de Beauvoir constructed long works with astounding clarity. While Sartre is known most for short works of fiction, de Beauvoir\u2019s major works retain a role in political thought.<\/p>\n<p>While Sartre has been called \u201cthe greatest philosopher of the twentieth century\u201d by Bernard-Henri Levy and others, this often overlooks the contributions of de Beauvoir to Sartre\u2019s thinking. Also, there is an increasing amount of evidence that de Beauvoir \u201cedited\u201d and contributed to her companion\u2019s most influential works. This willingness to be overshadowed definitely complicates the image of Simone de Beauvoir as a feminist \u2014 but people are complicated.<\/p>\n<h6>Sections<\/h6>\n<ul class=\"alt\">\n<li><a href=\"#bio\">Biography<\/a><\/li>\n<li><a href=\"#chrono\">Chronology<\/a><\/li>\n<li><a href=\"#works\">Commentaries<\/a><\/li>\n<li><a href=\"#quotes\">Quotations<\/a><\/li>\n<li><a href=\"#biblio\">Bibliography<\/a><\/li>\n<\/ul>\n<h2 id=\"bio\">Biography<\/h2>\n<p>The life of Simone de Beauvoir closely parallels that of her colleague, friend, and lover <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a>. Her life is well documented, due to her many autobiographical works. These works also follow the lives of <a href=\"sartre.shtml\">Sartre<\/a>, <a href=\"camus.shtml\">Albert Camus<\/a>, and other prominent philosophers of the twentieth century.<\/p>\n<h3>Early Years<\/h3>\n<p>Simone Ernestine Lucie Marie Bertrand de Beauvoir was born on 9 January 1908, in Paris, to Fran\u00e7oise and Georges de Beauvoir. While Ernestine and Lucie were the names of her grandmothers, Marie was her \u201cChristian\u201d name to honor the Virgin Mary. The Catholic faith would be important to Simone until her adolescence.<\/p>\n<p>According to her autobiographies and interviews, Simone was reading by the age of three and attempting to write almost as soon as she could read. She obtained this love for words from her father, who had a passion for books and the theatre.<\/p>\n<h3>Zaza<\/h3>\n<p>Simone met Elizabeth \u201cZaza\u201d Le Coin as a schoolgirl. Simone admired Zaza\u2019s outgoing personality; she could be bold and spontaneous, while Simone was generally shy. Like Simone, Zaza was from a bourgeois Catholic family. Social standing was important to both families, but Zaza\u2019s experiences with social norms would shape de Beauvoir\u2019s views of social order. It is possible Zaza\u2019s life helped create de Beauvoir\u2019s feminism and sense of social justice.<\/p>\n<p>As a student, Zaza met and fell in love with <a href=\"merleau.shtml\">Maurice Merleau-Ponty<\/a>. Unfortunately for the two lovers, Mr. Le Coin had already arranged a marriage for his daughter. Zaza\u2019s parents demanded that she never see Merleau-Ponty or Simone again, as they deemed both to be corrupting influences. Elizabeth Le Coin died of encephalitis in 1929.<\/p>\n<p>Simone wrote of Zaza\u2019s short life several times. For de Beauvoir, the death of her friend revealed how unreasonable French social order was and how unfair life could be.<\/p>\n<h3>Career Woman<\/h3>\n<p>Within \u201cproper\u201d French society, a young woman of Simone\u2019s class was expected to marry and raise children. Simone had other plans, deciding to pursue a career teaching and writing, much to the chagrin of her father. Yet there was little choice but to accept his daughter\u2019s wishes; Georges lacked the financial security to attract an acceptable suitor. Again, Simone came to view French culture as absurdly preoccupied with matters of money and class.<\/p>\n<p>Simone began taking courses at the Sorbonne in 1926. She completed her \u201ccertificate of letters\u201d in 1927, the first step towards qualifying as a teacher in France. She was a student with <a href=\"merleau.shtml\">Maurice Merleau-Ponty<\/a> and Claude L\u00e9vi-Strauss.<\/p>\n<p>In 1929, Simone began to study for the agr\u00e9gation exam in philosophy. Passing the exam would qualify her for a teaching post. While studying, she met <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a>. Ren\u00e9 Maheu had asked Simone to join a study group, which included Sartre. It was during these study sessions that Maheu nicknamed de Beauvoir \u201cThe Beaver,\u201d or <i>Castor<\/i> in French. This nickname was based both on the English name for the animal and its reputation as a dedicated worker.<\/p>\n<blockquote>\n<p>Sartre corresponded exactly to the dream companion I had longed for since I was fifteen: he was the double in whom I found all my burning aspirations raised to the pitch of incandescence. I should always be able to share everything with him\u2026<\/p>\n<p>\u2014 <em>Memoirs of a Dutiful Daughter<\/em>, 1959<\/p>\n<\/blockquote>\n<p>Simone received a post at a lyc\u00e9e in Marseille in 1931, to the disappointment of Jean-Paul who received a post at in Le Harve. While the two never married, Sartre proposed to de Beauvoir in 1931, which would have resulted in them being placed together under French policies mandating that married couples be granted state positions near each other. To his dismay, Simone declined the proposal. The complex relationship between Sartre and de Beauvoir would never be traditional, and it is unlikely an official marriage would have changed this.<\/p>\n<h3>Olga, Sartre, and a Novel<\/h3>\n<p>In 1932 Simone was transferred to Rouen. While teaching in Rouen, de Beauvoir began a relationship with a student of hers, Olga Kosakiewicz. When Sartre was added to the relationship, the complexity eventually overwhelmed the trio. While Simone imagined the trio would enforce an \u201cauthenticity\u201d on relationships, the reality was that Olga later presented a threat to Simone\u2019s confidence and self-perception.<\/p>\n<blockquote>\n<p>The relationship significantly challenged Beauvoir\u2019s conception of herself. Olga confronted her as an independent consciousness; Beauvoir could not simply cast Olga in the role of object to her own consciousness. [\u2026] The trio of Sartre-Beauvoir-Olga was an attempt to live relationships with another consciousness authentically; the third person was to challenge the other two to relate to each individual involved with genuine reciprocity.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 11<\/p>\n<\/blockquote>\n<p>The relationship would later be chronicled in the novel <i><em>She Came to Stay<\/em><\/i> (<i><em>L\u2019Invitee<\/em><\/i>).<\/p>\n<h3><a name=\"wwii\"><\/a>The War Years<\/h3>\n<p>When Sartre was conscripted in 1939, de Beauvoir was forced to consider European politics. Until that time, she was focused on teaching, writing, and theoretical debates among friends. Suddenly the debates were about the very real nature of life, death, and personal choices.<\/p>\n<p>Possibly the most influential work by <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a>, <i><em>Being and Nothingness<\/em><\/i> was published in 1943. As noted in the commentaries, there is some debate as to Simone de Beauvoir\u2019s influence upon Sartre. Did this work, edited by de Beauvoir, shape her thoughts, or are the marks of her intellect to be found in Sartre\u2019s great work? That scholars still debate the role each played in the other\u2019s works is indicative of how closely they were linked.<\/p>\n<p>In the fall of 1943, de Beauvoir\u2019s first novel was published. <i><em>She Came to Stay<\/em><\/i> was a fictionalized account of her relationships with Sartre and Olga Kosakiewicz. Living in occupied Paris, de Beauvoir and Sartre maintained close ties to several of their former students. In addition to Olga, Nathalie Sorokine and Jacques-Laurent Bost completed a unique social group. These three individuals were dedicated to Sartre and de Beauvoir intellectually, but also in a more complex manner.<\/p>\n<blockquote>\n<p>Sartre and Beauvoir spent the war years with an intimate group of friends called \u201cthe family.\u201d [\u2026] Among the members of \u201cthe family\u201d were to be counted Olga and Jacques-Laurent Bost, Sartre\u2019s former student, both of whom were significantly younger than Beauvoir and Sartre.The family frequently pooled resources and cooked together. Since she lived in hotels and ate at caf\u00e9s most of her life, this was Beauvoir\u2019s only real experience of cooking, to say nothing of the other domestic duties she was forced into adopting during the war. It is significant that the future author of\u00a0<i><em>The Second Sex\u00a0<\/em><\/i>was so unencumbered of domestic duties most of her life.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 12<\/p>\n<\/blockquote>\n<p>Philosophical exploration, especially studying the role of individual choice, was de Beauvoir\u2019s academic passion. In 1944, her work <i><em>Pyrrhus et Cin\u00e9as<\/em><\/i> was published. It featured a study of individual choice, as did her 1947 work <i><em>The Ethics of Ambiguity<\/em><\/i> (<i><em>Pour une Morale de l\u2019Ambiguit\u00e9<\/em><\/i>). These works demonstrate the underlying themes of existentialism: the importance of free will and the anxiety of the individual.<\/p>\n<h3>Postwar<\/h3>\n<p>After World War II, de Beauvoir joined Sartre at <i><em>Les Tempes Modernes<\/em><\/i>, a \u201cleftist\u201d journal of sorts named for the Chaplin film, <i><em>Modern Times<\/em><\/i>. Founded in 1945 by Sartre, Merleau-Ponty, and their intellectual circle of friends, Simone would remain on the editorial staff until her death. This journal served de Beauvoir well; her works often first appeared in its pages.<\/p>\n<p>The postwar French sought to understand what had occurred to them during World War II. The war affected France a great deal, raising a great many moral questions. Published in 1945, <i><em>The Blood of Others<\/em><\/i> (<i><em>Le Sang des Autres<\/em><\/i>) was de Beauvoir\u2019s exploration of the dilemmas confronting a Resistance leader during the war. The book sold well; the reviews were also complimentary. Her friend Albert Camus wrote a positive review Simone treasured.<\/p>\n<p>At some point in 1945, Simone wrote her only play, <i><em>Useless Mouths<\/em><\/i> (<i><em>Les Bouches Inutiles<\/em><\/i>), which has also been called <i><em>Who Shall Die?<\/em><\/i><\/p>\n<p>In 1946 Simone\u2019s attempt to explain the ethics of mortality, <i><em>All Men are Mortal<\/em><\/i>, was published. For Simone, the project was a long, demanding effort. She wanted to study ethical questions about immortality: how does mortality affect human relationships and ethical systems? The result was not well-received by critics. The work was considered weak and confusing. For de Beauvoir, feeling misunderstood was a shock.<\/p>\n<h3>The United States (and a Crocodile Husband)<\/h3>\n<p>A five-month tour of the United States during 1947 reinforced many of de Beauvoir\u2019s opinions; she saw what she wanted to see, some critics have noted. She had been invited to the United States to lecture on philosophy at a number of universities. While in Chicago she contacted writer Nelson Algren, who took her on a tour of the more colorful parts of the city \u2014 not typical tourist destinations.<\/p>\n<p>When Simone first called, Nelson initially hung-up on Simone, but she eventually persuaded him of her identity. Something must have clicked, because during February 1947 the two became lovers. Their relationship would last seventeen years, complicated by their other relationships. (Sartre was the greatest complication for de Beauvoir.) Simone called Nelson her \u201ccrocodile husband\u201d as a reference to his smile, while he called her his \u201cfrog wife\u201d in reference to her French nationality.<\/p>\n<p>Simone\u2019s observations on American life were published in 1948 as <i><em>America Day by Day<\/em><\/i> (<i><em>L\u2019Am\u00e9rique au Jour le Jour<\/em><\/i>). The work is critical of social problems within the United States, ranging from class inequalities to racism.<\/p>\n<p>The love between Algren and de Beauvoir was more romantic and passionate than her relationship with Sartre had ever been. In either 1950 or 1951, depending on the source, Nelson wrote to Simone that he would marry her. Once again, Simone declined an offer of marriage. This time it was because she could not break from either Sartre or her life in France.<\/p>\n<p>In 1997, eleven years after Simone\u2019s death, some of her letters to Nelson Algren were published. More than 300 letters were written from 1947 through 1964. From these letters, scholars have noted both the publicly suppressed passion of de Beauvoir and her depth of knowledge.<\/p>\n<h3>Fame and <em>The Second Sex<\/em><\/h3>\n<p>While Simone de Beauvoir was recognized before <i><em>The Second Sex<\/em><\/i>, this work firmly established her as a philosophical and political leader. Feminism, or at least the roots of \u201cgender studies,\u201d was born in 1949 with publication of <i><em>The Second Sex<\/em><\/i>. Granted, that seems a simplification of history, but de Beauvoir\u2019s collection of essays on what it means to be a woman have shaped the discussion.<\/p>\n<p>Simone started <i><em>The Second Sex<\/em><\/i> in 1947, while in America. The influence of her views on the United States can be detected throughout the work due to mentions of race relations and sexism in America.<\/p>\n<p class=\"comment\">((see pg. 3, btm, &#8220;The discrepancy between&#8230;&#8221; &#8212; SdB reader))<\/p>\n<p>Excerpts from <i><em>The Second Sex<\/em><\/i> appeared in May, June, and July 1949 editions of <em>Les Tempes modernes<\/em>. According to Simone, the work was meant to be political and philosophical, not only about sexuality. When the complete first volume was published, it caused quite a sensation in Europe and the United States.<\/p>\n<blockquote>\n<p>The publication of\u00a0<i><em>The Second Sex\u00a0<\/em><\/i>marked something of a turning point for Beauvoir. Already well known for her novels and philosophical essays, this colossal study of the condition of women gained her international fame. Hailed as \u201cthe mother of second wave feminism,\u201d Beauvoir waited until the early 1970s before calling herself a feminist and actively participating in the movement. [\u2026] Indeed,\u00a0<i><em>The Second Sex\u00a0<\/em><\/i>will continue to be the foundation piece for feminist theory as well as an inspiration for individual women to question the effects of the social construction of gender on their daily lived experience.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 12<\/p>\n<\/blockquote>\n<p>A second volume of <i><em>The Second Sex<\/em><\/i> was published in November, 1949. The publication generated a great deal of press attention. Coincided with an interest in human sexuality in the United States and Europe. The <em>Kinsey Report<\/em>, the research of Masters and Johnson, and other events were indicative of a major social shift in the United States.<\/p>\n<p>Alfred Charles Kinsey (1894-1956) was a biologist at Indiana University. Kinsey and his staff interviewed thousands of people in the United States and Canada during the 1930s and 40s, testing his assumptions that humans behaved like other animals when it came to mating and pair bonds. Kinsey\u2019s reports were published as two books: <em><i>Sexual Behavior in the Human Male<\/i><\/em> (1948) and <em><i>Sexual Behavior in the Human Female<\/i><\/em> (1953). Both books were best selling works, though they had been intended for other biologists, physicians, sociologists, and psychologists. Doctor William Masters (1915\u20132001) and his research associate Victoria Johnson (1925\u2013) also theorized biology was the primary influence on gender relations. They later examined psychology, as well. (As an aside, Masters and Johnson were married from 1971\u20131993.)<\/p>\n<p>Simone de Beauvoir\u2019s timing could not have been better. Sexuality was an academic topic, no longer something limited to quiet whispers or the rare psychological theory. Biological and sociological factors were considered valid points of study. Simone believed social factors were most important in gender relations, while Kinsey pondered biology.<\/p>\n<p>Catholic writer Fran\u00e7ois Mauriac led a social campaign against <i><em>The Second Sex<\/em><\/i>, as well as other sexually explicit literature. Mauriac labeled de Beauvoir\u2019s candid descriptions as pornography. Other critics and readers called de Beauvoir a \u201cnymphomaniac.\u201d Those in literary circles complained that her study of sexuality and the roles of women was too dispassionate. Yet, the book was clearly a success because of the controversy as much as anything Simone stated.<\/p>\n<h3>Even More Fame<\/h3>\n<p>In 1952, Simone met Claude Lanzmann. Claude joined the staff of <i><em>Les Temps Modernes<\/em><\/i> in 1951 or 52, and quickly began courting Simone despite being 17 years her junior. The age difference pleased Simone, who had started to doubt her attractiveness. To be wanted to a charming, younger man brought a new energy to de Beauvoir.<\/p>\n<p>The couple moved in together and were quite serious for nearly two years. They parted in 1954, when Simone purchased an apartment in Monparnasse. She would live in the small apartment until her death in 1986. With frequent travel and generally eating at caf\u00e9s, she did not need a great deal of space.<\/p>\n<p>About the time Simone and Claude parted ways, she was awarded the Prix Goncourt, France\u2019s highest literary award, for <i><em>The Mandarins<\/em><\/i> (<i><em>Les Mandarins<\/em><\/i>). Simone de Beauvoir was the third woman to receive the award.<\/p>\n<p>The novel was about left-wing intellectuals in postwar France. It was seen as a follow-up to <i><em>The Blood of Others<\/em><\/i>, and in a similar fashion contained a great deal of autobiographical details.<\/p>\n<p>Unfortunately, her career and reputation were about to be damaged by her embrace of communism. None of her future works would have the influence of <i><em>The Second Sex<\/em><\/i>. Simone would publish her last novel in 1966, becoming something of a symbol of what might have been. The public enjoyed <i><em>Les Belles Images<\/em><\/i>, a novel about a woman balancing career and romance, but the critics thought it lacked social insights. Simone was now expected to have social insights, even when she sought to tell an interesting story.<\/p>\n<h3>Communism and Rebellion<\/h3>\n<p>Why did Simone de Beauvoir\u2019s star fade in public and critical circles? There were two reasons: her embrace of communism started to seem untenable and she became a critic of French colonialism.<\/p>\n<p>Today, we can appreciate how French colonialism still affects world politics. France\u2019s Indochina policies resulted in Vietnam and certainly influenced the strongman leaders of Pacific nations. The continent of Africa is still dealing with the legacy of French colonialism, in addition to other religious and political uprisings.<\/p>\n<div class=\"floating\">\n<p class=\"pullquote\">I am frequently puzzled by the lack of American appreciation for the French role in creating turmoil in Vietnam and throughout Southeast Asia. Even more puzzling is our acceptance of their role in fostering Islamic radicals. <a href=\"\/csw\/exist\/camus.shtml\">Albert Camus<\/a> was an outspoken critic of French colonial policies, while still believing the French could aid the colonies.<\/p>\n<\/div>\n<p>While de Beauvoir was eventually proved correct about the dangerous nature of French colonialism, she was as wrong as could be imagined when it came to the nature of global communism.<\/p>\n<p>Simone\u2019s interest in politics increased steadily after World War II. As with many of her contemporaries, de Beauvoir drifted increasingly to the left of the political spectrum. By the 1950s, de Beauvoir was defending the Communist governments of China and the Soviet Union on a regular basis \u2014 and routinely criticizing \u201cCapitalism\u201d as practiced in the United States and much of Western Europe. During the 1950s and 60s, de Beauvoir\u2019s support of communist theory and Communist parties increased, as did her political activity.<\/p>\n<p>In 1955, de Beauvoir and Sartre accepted official invitations to visit the Soviet Union and China. These tours were important public relations events for the two communist nations. Their goal was to appeal to the left-leaning academics and labor leaders in France, and possibly appealing to activists in other Western nations.<\/p>\n<p><i><em>The Long March<\/em><\/i> (<i><em>La Longue Marche<\/em><\/i>) was published in 1957. This one work effectively removed Simone from bookstores and many colleges in the United States.<\/p>\n<blockquote>\n<p>This is probably her worst book in both style and content (she admitted to Nelson Algren that the book was written largely to obtain money). Beauvoir praises the accomplishments of communism in China and it is clear to the reader that she either turned a blind eye to the problems of the communist revolution there or was simply naive enough to believe that the entire country was as well off as what she saw on her official visit.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 14<\/p>\n<\/blockquote>\n<p>While other French radicals were starting to criticize the Communist parties in the Soviet Union and China, Simone was steadfastly supporting \u201ccommunists\u201d throughout the world. (She was apparently unconcerned by the dictatorial and militaristic natures of these men.)<\/p>\n<p>She traveled to Cuba in 1960, at the invitation of Castro. She started to actively support the Vietnamese Communist party over the French colonial government about the same time.<\/p>\n<p>Starting in the mid-1950s, Simone started to actively oppose the French colonial authority in Algeria. In 1962, with Gis\u00e8le Halimi, Simone published an account of the torture of Djamila Boupacha, a young Algerian. The authors argued that not opposing the actions of the French government was morally equivalent to endorsing the torture of \u201cArab\u201d rebels. To this day, France is dealing with the consequences of its actions in North Africa.<\/p>\n<h3>The Memoirs<\/h3>\n<p>The first volume of Simone\u2019s memoirs was published in 1958. After <i><em>The Long March<\/em><\/i>, the success of <i><em>Memoirs of a Dutiful Daughter<\/em><\/i> (<em><i>M\u00e9moires d\u2019une Jeune Fille Rang\u00e9e<\/i><\/em>) quickly restored de Beauvoir in European literary circles.<\/p>\n<p>Additional memoirs followed, though none would enjoy quite the success of <i><em>Memoirs of a Dutiful Daughter<\/em><\/i>. <i><em>The Prime of Life<\/em><\/i> (<i><em>La Force de L\u2019\u00c2ge<\/em><\/i>), <i><em>The Force of Circumstances<\/em><\/i> (<i><em>La Forces des Choses<\/em><\/i>), and <i><em>All Said and Done<\/em><\/i> (<i><em>Tout Compte Fait<\/em><\/i>) were mildly successful with the public. The memoirs might have been \u201ctoo open\u201d in some ways, with <i><em>The Force of Circumstances<\/em><\/i> leading to a final break between Nelson Algren and de Beauvoir. Algren was angered that his private life would be made so public.<\/p>\n<p>Possibly the most touching and literary of the memoirs is <i><em>A Very Easy Death<\/em><\/i>. The memoir recounts the death of Simone\u2019s mother, Fran\u00e7oise. Regardless of her political or philosophical standing, <i><em>A Very Easy Death<\/em><\/i> recounts emotions and situations familiar to many daughters.<\/p>\n<blockquote>\n<p>Beauvoir\u2019s relationship with her mother had been fraught with tension and even loathing at times. [\u2026] Nonetheless, when her mother was dying, Beauvoir felt a rush of emotions, at times very conflicting, which she expressed in\u00a0<i><em>A Very Easy Death\u00a0<\/em><\/i>. [\u2026] This account of her mother\u2019s death was the younger Beauvoir\u2019s way of coping with her loss but it is also a moving reflection on death, a theme with which she had long been fascinated.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 15<\/p>\n<\/blockquote>\n<h3>Feminism and Sylvie<\/h3>\n<p>Simone met Sylvie Le Bon sometime during the illness of Fran\u00e7oise de Beauvoir. As part of her philosophy studies, Sylvie had requested an interview with Simone. The two became close friends, in part because Simone appreciated having someone with whom she could discuss her emotions. After the death of her mother, Simone was encouraged by the young student to write about the experience and emotions.<\/p>\n<p>The depth of de Beauvoir\u2019s feelings for Le Bon were evident with the publication of <i><em>All Said and Done<\/em><\/i>, which is dedicated to Sylvie. Published in 1972, the women had been friends for nearly a decade. The nature of their relationship had evolved from teacher-student to something more.<\/p>\n<p>The younger Le Bon also encouraged de Beauvoir to become more active in the feminist movement within France and throughout the world. However, Simone came to believe that the academic feminism of the 1970s was too theoretical, making it hard for working-class women to relate to the leadership of the movement.<\/p>\n<blockquote>\n<p>In interviews Beauvoir revised her position on socialism noting that socialism alone was insufficient for woman\u2019s liberation. She also used her name to support campaigns in favor of abortion [access] and against domestic violence. The interviews she conducted at this time indicate her displeasure at some of the trends in feminism, in particular her discontent with theoretical positions based on deconstruction. Such abstract feminism that tries to reinvent a woman\u2019s language or a woman\u2019s way of writing, she thought, was too far removed from the lives of everyday, ordinary women.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 17<\/p>\n<\/blockquote>\n<p>As both an act of love and to secure an heir, Simone adopted Sylvie in 1980.<\/p>\n<h3>Open Ending<\/h3>\n<p>The final years of Simone de Beauvoir&#8217;s life were marked by Sartre&#8217;s illnesses and eventual death. Simone attempted to factually record their relationship, as best she could considering her strong emotional attachment to Sartre. Unfortunately, what de Beauvoir viewed as reporting facts was perceived by many as an attack on Sartre and his life. One person offended by de Beauvoir\u2019s later works was Sartre\u2019s adopted daughter, Arlette El Ka\u00efm-Sartre.<\/p>\n<p>To cope with the loss of Sartre, Simone began writing <em><i>Adieux: A Farewell to Sartre<\/i><\/em> in 1981. The work was published in 1985, a year before Simone\u2019s death. While the work was extremely frank and open, it was also as factual and unemotional as an academic report. Critics complained the work was \u201ccold.\u201d Considering the complex relationship between the two, maybe this \u201ccold\u201d approach was necessary for Simone, who had certainly been hurt by Sartre many times \u2014 while she also conducted relationships with others.<\/p>\n<p>In 1983, <em><i>Lettres au Castor<\/i><\/em> was published in France. This was a collection of letters from Sartre to de Beauvoir. The letters reveal much of his complex love for Simone and his need for attention and approval from others.<\/p>\n<p>On 14 April 1986, Simone died. Her death followed a long illness, apparently complicated by her drinking.<\/p>\n<p>Since the death of Sartre and de Beauvoir, a lot of information has surfaced regarding their personal relationship and their intellectual dependence upon each other. While this is further addressed in the commentaries that follow, it is also an important part of their biographies. It is quite probably that Sartre wanted and needed to be \u201cthe star\u201d within his circle. Simone understood this, and as a result did the very thing she advised women not to do: she let a man take credit for her efforts.<\/p>\n<blockquote>\n<p>Since 1986, Beauvoir\u2019s letters and journals have been published, shining new light on the most interesting intellectual relationship of the 20th century. Included in this material is new evidence of the influence she exercised on Sartre\u2019s work, and influence she denied during her lifetime. It has become clear that the woman who changed the course of feminism also plays a pivotal role in the development of existentialist morality. During her lifetime and for many years after, Beauvoir was described merely as a companion to Sartre. Only recently is her unique contribution gaining the recognition it deserves.<\/p>\n<p>\u2014\u00a0<em>On de Beauvoir<\/em>; Scholz, p. 18<\/p>\n<\/blockquote>\n<p><!-- InstanceEndEditable --> <!-- InstanceEndRepeatEntry --><!-- InstanceBeginRepeatEntry --> <!-- InstanceBeginEditable name=\"StoryText\" --><\/p>\n<h2 id=\"chrono\">Chronology<\/h2>\n<table border=\"1\" width=\"100%\" cellspacing=\"0\" cellpadding=\"2\">\n<tbody>\n<tr>\n<th>Date<\/th>\n<th>Event<\/th>\n<\/tr>\n<tr>\n<td nowrap=\"nowrap\">1908 January 9<\/td>\n<td>Born in Paris, France.<\/td>\n<\/tr>\n<tr>\n<td>1910<\/td>\n<td>Younger sister H\u00e9l\u00e8ne born.<\/td>\n<\/tr>\n<tr>\n<td>1913<\/td>\n<td>Begins school at Cours D\u00e9sir.<\/td>\n<\/tr>\n<tr>\n<td>circa 1917<\/td>\n<td>Befriends Elizabeth LeCoin, \u201cZaza.\u201d<\/td>\n<\/tr>\n<tr>\n<td>1924<\/td>\n<td>Baccalaureate in literature and Latin.<\/td>\n<\/tr>\n<tr>\n<td>1925<\/td>\n<td>Baccalaureate in philosophy and mathematics.<\/td>\n<\/tr>\n<tr>\n<td>1925<\/td>\n<td>Enrolls at the Institut Sainte-Marie for Latin and literature studies. Also enrolls at the Institut Catholique for mathematics.<\/td>\n<\/tr>\n<tr>\n<td>1926<\/td>\n<td>Passes certification exams in Latin, literature, and mathematics.<\/td>\n<\/tr>\n<tr>\n<td>1927<\/td>\n<td>Passes certification exam in philosophy.<\/td>\n<\/tr>\n<tr>\n<td nowrap=\"nowrap\">1927\u20131928<\/td>\n<td>Teaching assistant in philosophy at the Institut Sainte-Marie.<\/td>\n<\/tr>\n<tr>\n<td>1928<\/td>\n<td>Completes <i>licence-\u00e8s-Lettres<\/i> at the Sorbonne.<\/td>\n<\/tr>\n<tr>\n<td>1929<\/td>\n<td>Meets <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a>. He places first on the agr\u00e9gation, she places second. Granted, he failed an earlier exam and it is her first.<\/td>\n<\/tr>\n<tr>\n<td>1929<\/td>\n<td>Zaza dies.<\/td>\n<\/tr>\n<tr>\n<td>1929<\/td>\n<td>Receives degree in philosophy from the Sorbonne. Beauvoir is the youngest person ever in France to pass the agregation.<\/td>\n<\/tr>\n<tr>\n<td>1931<\/td>\n<td>Travels to Spain, her first trip beyond France.<\/td>\n<\/tr>\n<tr>\n<td>1931<\/td>\n<td>Sartre proposes marriage; Beauvoir refuses.<\/td>\n<\/tr>\n<tr>\n<td>1933<\/td>\n<td>Travels to London and Italy.<\/td>\n<\/tr>\n<tr>\n<td>1933<\/td>\n<td>Befriends Olga Kosakiewicz.<\/td>\n<\/tr>\n<tr>\n<td>1934<\/td>\n<td>Travels to Germany and Austria, visiting Sartre in Berlin.<\/td>\n<\/tr>\n<tr>\n<td>1937<\/td>\n<td>Contracts pneumonia.<\/td>\n<\/tr>\n<tr>\n<td>1937<\/td>\n<td>Collapse of relationship with Olga, relationship with Jacques-Laurent Bost begins.<\/td>\n<\/tr>\n<tr>\n<td>1941<\/td>\n<td>Georges de Beauvoir dies.<\/td>\n<\/tr>\n<tr>\n<td>1943<\/td>\n<td>Suspended from teaching.<\/td>\n<\/tr>\n<tr>\n<td>1944 July<\/td>\n<td>Escapes from Paris with Sartre.<\/td>\n<\/tr>\n<tr>\n<td nowrap=\"nowrap\">1944 August 11<\/td>\n<td>Returns to Paris during the Liberation.<\/td>\n<\/tr>\n<tr>\n<td>1945<\/td>\n<td><i><em>Le Sang des autres<\/em><\/i> published and <i><em>Les Bouches inutiles<\/em><\/i> premieres.<\/td>\n<\/tr>\n<tr>\n<td>1945<\/td>\n<td>Co-founds the magazine <i><em>Les Temps Modernes<\/em><\/i>. Remains on editorial board until her death.<\/td>\n<\/tr>\n<tr>\n<td>1946<\/td>\n<td><i><em>Tous les hommes sont mortels<\/em><\/i> published.<\/td>\n<\/tr>\n<tr>\n<td>1947 January<\/td>\n<td>Travels to the United States, where she meets Nelson Algren. She does not return to Europe until May.<\/td>\n<\/tr>\n<tr>\n<td>1948<\/td>\n<td>Travels with Nelson Algren in the United States, Mexico, and Central America.<\/td>\n<\/tr>\n<tr>\n<td>1949<\/td>\n<td>Algren travels to Paris. Simone and Nelson travel to Italy and North Africa.<\/td>\n<\/tr>\n<tr>\n<td>1951<\/td>\n<td>Ends relationship with Nelson Algren while visiting him in the United States.<\/td>\n<\/tr>\n<tr>\n<td>1952<\/td>\n<td>Begins relationship with Claude Lanzmann.<\/td>\n<\/tr>\n<tr>\n<td>1955<\/td>\n<td>Attends Helsinki peace conference.<\/td>\n<\/tr>\n<tr>\n<td>1955<\/td>\n<td>First trip to the Soviet Union and China.<\/td>\n<\/tr>\n<tr>\n<td>1958<\/td>\n<td>Relationship with Lanzmann ends.<\/td>\n<\/tr>\n<tr>\n<td>1960<\/td>\n<td>Travels to Cuba.<\/td>\n<\/tr>\n<tr>\n<td>1960<\/td>\n<td>Nelson Algren visits Paris and the friends travel together.<\/td>\n<\/tr>\n<tr>\n<td>1963<\/td>\n<td>Fran\u00e7oise de Beauvoir dies.<\/td>\n<\/tr>\n<tr>\n<td>1967<\/td>\n<td>Travels to Egypt and Israel.<\/td>\n<\/tr>\n<tr>\n<td>1971<\/td>\n<td>Signs \u201cfeminist manifesto\u201d supporting access to abortion.<\/td>\n<\/tr>\n<tr>\n<td>1974<\/td>\n<td>Selected as president of the League of Women\u2019s Rights.<\/td>\n<\/tr>\n<tr>\n<td>1980 April 15<\/td>\n<td>Jean-Paul Sartre dies.<\/td>\n<\/tr>\n<tr>\n<td>1983<\/td>\n<td>Last visit to the United States.<\/td>\n<\/tr>\n<tr>\n<td>1983<\/td>\n<td>Awarded the Sonning Prize by Danish government. Uses prize money to travel incognito in the United States.<\/td>\n<\/tr>\n<tr>\n<td>1984<\/td>\n<td><i><em>The Second Sex<\/em><\/i> television documentary premieres.<\/td>\n<\/tr>\n<tr>\n<td>1986 April 14<\/td>\n<td>Dies.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p>\u00a0<\/p>\n<h3>Works<\/h3>\n<ul>\n<li><em>She Came to Stay<\/em>, Novel: 1943 (English 1949) [Amazon]<\/li>\n<li><em>The Blood of Others<\/em>, Novel: 1945 [Amazon]<\/li>\n<li><em>All Men are Mortal<\/em>, Novel: 1946 [Amazon]<\/li>\n<li><em>The Second Sex<\/em>, Essay: 1949 (English 1953) [Amazon]<\/li>\n<li><em>The Mandarins<\/em>, Novel: 1954 (English 1955,1956) [Amazon]<\/li>\n<li><em>Memoirs of a Dutiful Daughter<\/em>, Autobiography: 1958 [Amazon]<\/li>\n<li><em>The Prime of Life<\/em>, Autobiography: 1960 [Amazon]<\/li>\n<li><em>The Force of Circumstance<\/em>, Autobiography: 1963 [Amazon]<\/li>\n<li><em>A Very Easy Death<\/em>, Biography: 1964 [Amazon]<\/li>\n<li><em>The Coming of Age<\/em>, Biography: 1970 [Amazon]<\/li>\n<li><em>All Said and Done<\/em>, Biography: 1972 [Amazon]<\/li>\n<li><em>Adieux<\/em>, Biography: 1981 [Amazon]<\/li>\n<\/ul>\n<p><!-- InstanceEndEditable --> <!-- InstanceEndRepeatEntry --><!-- InstanceBeginRepeatEntry --> <!-- InstanceBeginEditable name=\"StoryText\" --><\/p>\n<h2 id=\"works\">Commentaries<\/h2>\n<p>Though <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a> considered himself her mentor, de Beauvoir\u2019s writings often feature a better structure and consistency than those of her friend. Actually, one of the more troubling aspects of de Beauvoir\u2019s life is her absolute devotion to Sartre, a devotion beyond explanation. She consistently referred to herself as \u201cSartre\u2019s disciple.\u201d<\/p>\n<p>x<\/p>\n<blockquote>\n<p>But now, fueled by the discovery of previously unpublished diaries and correspondence, a growing group of philosophers and Beauvoir scholars declare that she deserves the rarefied title of philosopher herself. Some even argue that she was the prime influence on Sartre. In the process, they are helping to reverse the slide Beauvoir\u2019s reputation took a decade ago after some of the less-than-noble details of her relationship with Sartre were published.<\/p>\n<p><span style=\"font-size: 23px\">\u2014<\/span> \u201cSimone de Beauvoir\u2019s Posthumous Rising Star,\u201d\u00a0<em>New York Times<\/em>; Cohen, Patricia; 26 September 1998<\/p>\n<\/blockquote>\n<p>x<\/p>\n<p>Philosophy professor Margaret Simons, the director of women\u2019s studies at Southern Illinois University, is among the scholars defending de Beauvoir\u2019s position as a major figure in twentieth century philosophy.<\/p>\n<p>x<\/p>\n<blockquote>\n<p>For Ms. Simons, the proof of Beauvoir\u2019s originality lies in some pages from her unpublished diary. In a passage written on July 10, 1927, when she was a 19-year-old philosophy student at the Sorbonne, two years before she met Sartre, Beauvoir wrote: \u201cI must rework my philosophical ideas [\u2026] go deeper into the problems that have appealed to me [\u2026] The theme is almost always this opposition of self and other that I felt at beginning to live.\u201d<\/p>\n<p>\u2014\u00a0<em>New York Times<\/em>; 26 September 1998<\/p>\n<\/blockquote>\n<p>x<\/p>\n<blockquote>\n<p>Edward and Kate Fullbrook, British scholars, make the most ambitious and controversial claim of all in their new book,\u00a0<em>Simone de Beauvoir: A Critical Introduction<\/em>, (Polity Press, 1998): \u201cBeauvoir, and not Sartre, was the intellectual force behind some of the key ideas which characterized French existentialism in its most influential phase.\u201d<\/p>\n<p>Using Sartre\u2019s wartime diaries and letters from Beauvoir, the Fullbrooks discovered that Sartre had read an early manuscript of Beauvoir\u2019s philosophical novel <em>L\u2019Invitee<\/em> (<em>She Came to Stay<\/em>) before he started writing <em>Being and Nothingness<\/em>, not after, as had previously been believed. The Fullbrooks conclude that Beauvoir\u2019s ideas in <em>L\u2019Invitee<\/em> about relations between people, the body, as well as the temptation to deceive oneself, or \u201cbad faith,\u201d were not simply an application of Sartre\u2019s ideas, but the reverse: the source of his own work.<\/p>\n<p>\u2014 <em>New York Times<\/em>; 26 September 1998<\/p>\n<\/blockquote>\n<p>x<\/p>\n<h3><em>The Second Sex<\/em> (<em>Le Deuxi\u00e8me Sexe<\/em>, 1949; English 1953, 2010)<\/h3>\n<h4>English Translation<\/h4>\n<p>x<\/p>\n<blockquote>\n<p>As translation contretemps go, the one surrounding French philosopher Simone de Beauvoir (1908-86) and her foundational work of modern feminism, <em>Le Deuxi\u00e8me Sexe<\/em>, first published in two volumes in French in 1949, remains one of the most tempestuous and fascinating. For decades, Beauvoir scholars in the English-speaking world bemoaned, attacked, and sought to replace the widely used 1953 translation by H. M. Parshley (1884-1953), a zoologist at Smith College who knew little philosophy or existentialism, had never translated a book from French, and relied mainly on his undergraduate grasp of the language. A few years back, they succeeded in getting the rights holders, Gallimard in France and Alfred A. Knopf and Vintage in the English-speaking world, to commission a new translation. Now that second version has appeared from Knopf (<em>The Second Sex, by Simone de Beauvoir<\/em>, \u201cA New Translation of the Landmark Classic by Constance Borde and Sheila Malovany-Chevallier,\u201d with an introduction by Judith Thurman, \u201cComplete and Unabridged for the First Time\u201d).<\/p>\n<p>\u2014 Carlin Romano, <em>The Chronicle of Higher Education<\/em>; 20 June 2010<\/p>\n<\/blockquote>\n<p>.<\/p>\n<h3><em>The Blood of Others<\/em><\/h3>\n<p>My personal favorite novel by de Beauvoir is <em>The Blood of Others<\/em>. It is an exploration of the thoughts of a leader, caught in the chaos of World War II. Some people confuse this book for autobiography, which it is not. Still, the characters are drawn upon those she knew, especially Sartre.<\/p>\n<blockquote>\n<p>Each of us is responsible for everything and to every human being.<\/p>\n<p>\u2014\u00a0<em>Epigraph; Blood of Others<\/em><\/p>\n<\/blockquote>\n<p><em>The Blood of Others<\/em> was de Beauvoir\u2019s second major fictional work. It is marked by an experimental structure, linking narrative styles. This approach establishes a rhythm for the reader and manages to become a part of the novel\u2019s theme.<\/p>\n<p>The thoughts of individuals merge with an omniscient narrative and then into dialogue. In odd chapters, the third-person limited style is adopted. The changes in point-of-view reflect the effect one person&#8217;s ideas can have on a group. Also, this technique is used to illustrate the ineffectiveness of an individual in certain circumstances.<\/p>\n<p>Chapter 5 of <em>The Blood of Others<\/em> is marked by the discussion of an abortion, accompanied by an exploration of friendship, loyalty, and love. The chapter expands upon the relationship between Jean and Helene, two individuals fighting to understand the chaos around them and within themselves.<\/p>\n<p>Striking in structure, the ending of this chapter contradicts the beginning, reinforcing the contradictions embodied by the war in Europe, the simple absurdity of life, and the confusion people will always encounter when trying to understand their own emotions and those of others. As the chapter opens, it appears that Jean loves Helene, but refuses to accept this attachment.<\/p>\n<blockquote>\n<p>My only love. Is it really you? Can I still say: \u201cYou are there?\u201d<\/p>\n<p>\u2014\u00a0<em>The Blood of Others<\/em>; de Beauvoir, p. 110<\/p>\n<\/blockquote>\n<p>The end of the chapter presents a different possibility \u2014 that Jean is merely a friend or only a loyal companion.<\/p>\n<blockquote>\n<p>\u201cI need you because I love you,\u201d I said. You were in my arms, and my heart was heavy on account of those cowardly festive echoes and because I was lying to you.<\/p>\n<p>\u2014 <em>The Blood of Others<\/em>; de Beauvoir, p. 160<\/p>\n<\/blockquote>\n<p>The reader can never be certain how Jean feels because Jean does not know how he feels. de Beauvoir uses sudden changes in narrative to depict this confusion. As narrator, Jean changes tenses, pronouns, and even narrative styles, An example of this tendency can be found in the opening paragraph, which is fairly long. All but two references to Helene use the pronoun \u201cyou\u201d as if she were reading the text. Early in the paragraph Helene is \u201cshe\u201d and \u201cher.\u201d Students of the text might explore this transition in pronoun usage.<\/p>\n<p>Throughout the novel, de Beauvoir advances the story suddenly, without accounting for the missing time. Consider real human memory. Jean, as narrator, is not likely to either recall or consider every passing moment. Selective memory might be attributed to the stress around him, as well.<\/p>\n<p>Jean\u2019s recollection of his call to the abortionist illustrates how time passes in the human memory. Jean seems to recall that the abortionist arrived immediately after he called her. We know that people do not appear at doors magically, but the time between the call and the arrival are not significant to Jean. Jean only recalls those events that affect others. All other time is non-existent to Jean.<\/p>\n<p>I consider it important that de Beauvoir accused <a href=\"sartre.shtml\">Jean-Paul Sartre<\/a> of the same bias \u2014 recalling only his actions and results, nothing outside of his own vision. Jean and Jean-Paul are well-meaning egotists.<\/p>\n<p>When reading the novel, note the interjected thoughts of Jean, appearing in italics inline with his narrative. Italicized thoughts represent Jean&#8217;s opinion of his own character. While appearing in the order in which Jeans recalls them, these thoughts do not relate to chronological events.<\/p>\n<p>Based upon the narrative, Jean lives in the past, worried that the past will repeat itself. He has every right to be concerned with the fates of other people, but he is obsessed with the absurdity of his own existence. Jean is troubled that his life, or death, will affect others. He is continually considering the fate of others, whom he commands in the underground. As a rebel leader, he asks others to die for his beliefs. Hence, the title of the book reflects a sense of guilt:<\/p>\n<blockquote>\n<p>It is easy to pay with the blood of others.<\/p>\n<p>\u2014\u00a0<em>The Blood of Others<\/em>; de Beauvoir, p. 157<\/p>\n<\/blockquote>\n<p>Jean, due to his own actions, contributes to the deaths of others who chose to follow him. Jean does not yet accept that he alone is not responsible for everyone in his company. People select their own paths, even if they work collectively.<\/p>\n<h3>Autobiographies<\/h3>\n<p class=\"firstp\">Simone de Beauvoir spent much of her time writing about her own experiences.<\/p>\n<p>&#8211; 1958 Memoirs of a Dutiful Daughter, covered life until 1920s. (( sold very well ))<\/p>\n<p>&#8211; The Prime of Life, 1960<\/p>\n<p>&#8211; Force of Circumstance, 1963<\/p>\n<p>&#8211; A Very Easy Death, 1964, about mother&#8217;s death<\/p>\n<p><!-- InstanceEndEditable --> <!-- InstanceEndRepeatEntry --><!-- InstanceBeginRepeatEntry --> <!-- InstanceBeginEditable name=\"StoryText\" --><\/p>\n<h2 id=\"quotes\">Quotes<\/h2>\n<p class=\"hanging\">In order for the artist to have a world to express he must first be situated in this world, oppressed or oppressing, resigned or rebellious, a man among men. <em>The Ethics of Ambiguity<\/em>, ch. 1 (1948)<\/p>\n<p class=\"hanging\">To make oneself an object, to make oneself passive, is a very different thing from being a passive object. <em>The Second Sex<\/em>, book 2, part 4, ch. 3 (1953)<\/p>\n<p><!-- InstanceEndEditable --> <!-- InstanceEndRepeatEntry --><!-- InstanceBeginRepeatEntry --> <!-- InstanceBeginEditable name=\"StoryText\" --><\/p>\n<h2 id=\"biblio\">Bibliography<\/h2>\n<p class=\"hanging\">Bair, Deirdre; <em>Simone de Beauvoir: A Biography<\/em> (New York: Summit Books, 1990) [Amazon]<\/p>\n<p class=\"hanging\">Beauvoir, Simone de; <em>The Blood of Others<\/em> (New York: Pantheon, Random House, 1948)<\/p>\n<p class=\"hanging\">Beauvoir, Simone de; <em>Adieux <\/em> (New York: Pantheon, Random House, 1981, 1984) [Amazon]<\/p>\n<p class=\"hanging\">Beauvoir, Simone de and Algren, Nelson; <em>A Transatlantic Love Affair: Letters to Nelson Algren<\/em> (New York: The New Press, 1998)<\/p>\n<p class=\"hanging\">Brosman, Catherine Savage; <em>Simone de Beauvoir Revisited<\/em> (Boston: Twayne, G. K. Hall, 1991)<\/p>\n<p class=\"hanging\">Cohen-Solal, Annie; <em>Sartre: A Life<\/em> (New York: Pantheon, Random House, 1985, 1987)<\/p>\n<p class=\"hanging\">Fallaize, Elizabeth; <em>Simone de Beauvoir: A Critical Reader<\/em> (New York: Routledge, 1998) ISBN: 0-415-14703-4 [<a href=\"http:\/\/www.amazon.com\/exec\/obidos\/ASIN\/0415147034\/theexistentialis\">Amazon.com<\/a>]<\/p>\n<p class=\"hanging\">Hayman, Ronald; <em>Sartre: A Biography<\/em> (New York: Simon &amp; Schuster, 1987)<\/p>\n<p class=\"hanging\">L\u00e9vy, Bernard Henri; <em>Sartre: The Philosopher of the Twentieth Century<\/em> (Cambridge, UK: Polity Press\/Blackwelll, 2004)<\/p>\n<p class=\"hanging\">Romano, Carlin; \u201cThe Second \u2018Second Sex,\u2019\u201d <em>The Chronicle of Higher Education<\/em> (20 June 2010)<\/p>\n<p class=\"hanging\">Rowley, Hazel; <em>T\u00eate-\u00c0-T\u00eate: Simone de Beauvoir and Jean-Paul Sartre<\/em> (New York: HarperCollins, 2005)<\/p>\n<p class=\"hanging\">Scholz, Sally; <em>On de Beauvoir<\/em> (Belmont, Calif.: Wadsworth, 2000) ISBN: 0-534-57603-6 [<a href=\"http:\/\/www.amazon.com\/exec\/obidos\/ASIN\/0534576036\/theexistentialis\">Amazon.com<\/a>]<\/p>\n<h3>Periodicals<\/h3>\n<p class=\"hanging\">\u201cSimone de Beauvoir\u2019s Posthumous Rising Star,\u201d <em>New York Times<\/em>, Cohen, Patricia; 26 September 1998<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Simone de Beauvoir was one of the most important cultural historians of the twentieth century. She was also one of the most thoughtful critics of&#8230;<\/p>\n<div class=\"more-link-wrapper\"><a class=\"more-link\" href=\"https:\/\/www.tameri.com\/exist\/people\/beauvoir\/\">Continue Reading<span class=\"screen-reader-text\">Simone de Beauvoir<\/span><\/a><\/div>\n","protected":false},"author":9,"featured_media":0,"parent":48,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"iawp_total_views":893,"footnotes":""},"categories":[5],"tags":[27],"class_list":["post-80","page","type-page","status-publish","hentry","category-people","tag-beauvoir","entry"],"jetpack-related-posts":[],"jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/Pfiwmh-1i","_links":{"self":[{"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/pages\/80","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/comments?post=80"}],"version-history":[{"count":5,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/pages\/80\/revisions"}],"predecessor-version":[{"id":360,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/pages\/80\/revisions\/360"}],"up":[{"embeddable":true,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/pages\/48"}],"wp:attachment":[{"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/media?parent=80"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/categories?post=80"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.tameri.com\/exist\/wp-json\/wp\/v2\/tags?post=80"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}