This paper examines Simone de Beauvoir's account of marriage in The Second Sex and argues that Beauvoir's dichotomy between transcendence and immanence can provide an illuminating critique of continuing gender inequities in marriage and divisions of domestic work. Beauvoir's existentialist ethics not only establishes a moral wrong in marriages in which wives perform the second shift of household labor but also supports the need to transform existing normative expectations surrounding wives and domestic work.

In discussing Simone de Beauvoir’s ontological ethics in an earlier article in this journal, the author suggested in passing that she could be seen as a ‘philosopher manqué’, a ‘lost’ or ‘missed’ philosopher, a woman who gave up or rejected philosophy to pursue ideas by better means for her purposes. Here the author explores the idea of de Beauvoir as a philosopher manqué in relation to her play Les Bouches inutiles, using a translation-in-progress into English, The Useless Mouths, to examine (...) ideas about morality, ethics and intersubjectivity expressed within it. De Beauvoir constructs characters around different philosophical positions, which are evaluated by reference to the play’s unfolding action. This turns on men’s hidden evaluation of the category of women as, by definition, ‘the useless mouths’ of society, an evaluation revealed by strategies for survival in the in extremis situation of a town under siege. (shrink)

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)