This article argues that Simone de Beauvoir's The Second Sex continues to teach academic feminism why difference feminism holds productive and generative potential for feminists and why equality feminism has been consistently subject to criticism since the second wave of feminism. Using Hegel's master—slave dialectic as a lens to interpret subjectivity in The Second Sex, this text reveals an aspect of equality feminism that relies upon masculine subjectivity, a subjectivity that inherently constitutes otherness. This reliance on masculine subjectivity is anathema (...) to difference feminism because the otherness inherently constituted by such subjectivity simultaneously and paradoxically constitutes women's ongoing subordination. In assuming equality with men by adopting masculine subjectivity, women are not immune to constituting women as other. Difference feminisms, on the other hand, start from where women are as they choose to see themselves socially, economically, racially, sexually. The Second Sex reveals that difference feminisms imagine freedom in order to identify the difference that would empower women, not strictly towards sex equality with a stable referent, but towards emancipatory projects that make a difference for women themselves. The Second Sex portends that such imagined freedom has not been actualized, thus the present remains circumscribed by power that subordinates the difference in question. When read alongside The Second Sex, the tension between equality and difference feminisms can still be read as feminisms that coexist with one another, each with their limitations, each with productive potential and cautionary rejoinders. (shrink)