By Margaret A. Simons

In a compelling chronicle of her seek to appreciate Beauvoir's philosophy within the moment intercourse, Margaret A. Simons deals a distinct point of view on BeauvoirOs wide-ranging contribution to twentieth-century inspiration. She info the invention of the origins of Beauvoir's existential philosophy in her handwritten diary from 1927; uncovers proof of the sexist exclusion of Beauvoir from the philosophical canon; finds facts that the African-American author Richard Wright supplied Beauvoir with the theoretical version of oppression that she utilized in the second one intercourse; indicates the impact 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 id. Simons additionally attracts on her event 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

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The natural attitude’ (‘natürliche Einstellung’) is Husserl’s expression for the set of mainly commonsensical beliefs a person holds before engaging in his phenomenology. The world of the natural attitude (‘die Welt der natürlichen Einstellung’) is the set of truth conditions for those beliefs. 17 It is spatio-temporal, contains physical objects, animate beings and conscious beings. Although it is presented to me from my own subjective first person singular point of view I am myself a member of this world.

17 It is spatio-temporal, contains physical objects, animate beings and conscious beings. Although it is presented to me from my own subjective first person singular point of view I am myself a member of this world. The physical objects and other conscious beings within it exist whether I am conscious of them or not. Sometimes they are directly present to my consciousness, sometimes only peripherally, sometimes not at all. 18 These are not intended as metaphysical theses by Husserl but as reports of the way in which the world strikes one pre-phenomenologically, or commonsensically.

This is the doctrine that certainty about the world as it appears to me depends upon facts about my own subjective existence. In Descartes (in the Discours and in the Méditations) this is an epistemological doctrine: unless I know that I exist and unless I know that I think then I cannot know anything with certainty. Descartes’ foundationalism is an epistemological foundationalism which takes the form: ‘unless I can know that P I cannot know that Q’. Merleau-Ponty is also a foundationalist but of a different kind: a phenomenological foundationalist.

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