這兩年不知不覺看了一些女性主義為主題的書。這本書也是因?yàn)橐恢睂Σǚ捱@位特立獨(dú)行的女性有好奇心，所以買來細(xì)細(xì)讀捧毛。

書一共四百來頁掏缎，中間卻因?yàn)楦鞣N事情喇完，拖拖沓沓讀了近兩個(gè)月肴沫。拖的時(shí)間越長自然也就越支離破碎歉井。

這本書類似于他傳的形式着撩，介紹了波伏娃的生平崇猫。從小時(shí)候的家庭沈条，成長經(jīng)歷，求學(xué)經(jīng)歷诅炉，到后面的哲學(xué)思想形成和發(fā)展蜡歹，以及中間和薩特以及其他戀人的相處，也包含了她不同階段作品的創(chuàng)作背景和相關(guān)發(fā)表反響等等涕烧，是一部了解波伏娃及其思想的很好的讀物月而。但是由于我之前沒有太涉及過波伏娃的作品，所以很多內(nèi)容上不能有比較好的聯(lián)系议纯。以后有機(jī)會讀了更多她的作品也可以再來復(fù)習(xí)這本書父款。由于波伏娃和薩特的關(guān)系，其中涉及薩特的部分也占了相當(dāng)?shù)钠胺铮砸菜闶菍λ_特以及他的哲學(xué)思想稍有介紹憨攒。

波伏娃成長的家庭是沒落貴族，父親沒有繼承權(quán)阀参，母親原本帶來很多嫁妝但是后來因?yàn)槟讣页鰻顩r嫁妝也沒有了肝集。父親又沒有職業(yè)，所以經(jīng)濟(jì)上是沒落的蛛壳。但是波伏娃還是享受到了很好的教育杏瞻。

一開始讓她進(jìn)行思考的是母親的角色。母親為家庭付出了全部的自己衙荐，但是其實(shí)自己也是有一定的撕扯的捞挥。隨著波伏娃的成長，她在教育上的優(yōu)秀開始讓她覺得喪失了一部分女性魅力忧吟，基于這兩點(diǎn)砌函，展開 她對人生意義，女性角色等問題的深度思考溜族。在和薩特的關(guān)系中胸嘴，他們之間的學(xué)術(shù)交流，思想溝通是不可替代的斩祭，但是肉體的關(guān)系確實(shí)十分開放劣像，中間有過共同的情人，也有很多單獨(dú)的情人摧玫。波伏娃有過幾個(gè)跟自己女學(xué)生的交往耳奕，他們沒有結(jié)婚绑青，也沒有孩子屋群。最后都是收養(yǎng)了‘孩子’闸婴。但是波伏娃在很長一段時(shí)間里其實(shí)對與薩特的感情是有掙扎和痛苦的。一開始給出了很多的自己芍躏，以至于薩特都覺得她失去了自己的獨(dú)立性邪乍，后面也有遇到其他的愛人，有人求婚对竣，但是波伏娃覺得沒有辦法完全交出自己庇楞，所以都拒絕了。她把自己大量的精力都放在寫作上否纬，用故事去闡述自己的人生思考吕晌，哲學(xué)思想。其中不乏以自己或者身邊人為原型的創(chuàng)造临燃，也有自己不同階段關(guān)于不同問題的思考睛驳，從做女兒，到最后的關(guān)于衰老膜廊。其中最有名的著作就是《第二性》乏沸，成為了女性主義的經(jīng)典讀物。她自己本人也投身到女性主義的運(yùn)動中爪瓜，積極表達(dá)蹬跃，促進(jìn)女性事業(yè)的發(fā)展。這樣的人生是孤獨(dú)的钥勋，也是有趣的炬转。

接下來有時(shí)間可以讀一讀第二性辆苔，以及再接觸幾本她的小說算灸。

摘錄：

"she wrote not only for hersellf but for her readers. Her best-selling autobiographies have been described as embodying a philosophical ambition to show 'how one's self is always shaped by others and related to others'. But her point was more than that 'No man is an island', as John Donne said. For, in addition to being related to others, her autobiographies are upheld by a conviction that being a self does not mean being the same self from birth until death. Being a self involves perpetual change with others who are also changing., in a process of irreversible becoimg."

"Philosophers sincce Plato have discussed the importance of self-understanding to living a good life. But Beauvoir's philosophical rejoinder was: what if, as a woman, 'who you are' is forbidden? What if becoming yourself simultaneously means being seen as a failure to be what tou should be - a failure as a woman, or as a lover, or as a mother? what if becoming yourself makes you the target of ridicule, spite, or shame?"

"The woman Beauvoir became was partly the result of her own choices. However, B was acutely aware of the tension between being a cause of herself and a product of other's making, of the conflict between her own desires and other's expectations. For centuries French philosophers had debated the question of whether it is better to live life seen or unseen by others. Descartes claimed that 'to live well you must live unseen'. Sartre would write reams about the objectifying 'gaze' of other people- which he thought imprisoned us in relations of subordination. B disagreed: to live well human beings must be seen by others-but they must be seen in the right way."

"We know that human beings' views of themselves change over time; psychological studies have shown repeatedly that self-concepts shift and our memories are selected to correspond to them. We also know that humans present themselves in a variety of ways depending on their audience......but between the stories we tell ourselves, the stories we tell others, and the stories they tell about us, where is the truth?"

'B wrote in her memoirs that she 'began to take an interest in the sort of figure I thought I should cut in life', taking inspiration from Jo March in Louisa May Alcott's Little Women. Even at the age of 11 B was captivated by her. Jo was not the most virtuous or beautiful for her sisters, but her passion for learning and desire to write shone like a beacon in the imagination of the young Simone.'

'Books offered B more than an education: they were a refuge from the physical and emotional deprication she encountered when she lifted her eyes from the page. They charted paths of resistance to the life that had been mapped out for her, even if they didn't yet lead to palces where women could make choices or give and receive bodily affection without shame. While the young B was inspired by characters' intellectual lives, she was discomfied by the physical; she was, to use her own word, prudish(裝正經(jīng)的)'

‘B wrote:'It is impossible for anyone to say 'I am sacrificing myself' without feeling bitterness. One of Maman's contradictions was that she thoroughly believed in the nobility of devotion, while at the same time she had tastes, aversions(厭惡), and desires that were too masterful for her not to loathe whatever went against them. She was continually rebelling against the restraints and the privations that she inflicted upon herself. '’

'Simon confronted confusingly contradictory expectations: to succeed as a woman she must be accomplished and educated; but not too accomplished, not too educated.'

'For B the promise of masculine aid through marriage was much less certain than that of her own abilities - she knew herself to be reliable in a way that masculine 'aid' was not. She studied hard, acculmulating qualifications rapidly.'

'1926... she sincerely believed 'a reciprocal love' was possible between them. What B wanted, in her own words, was 'a love that accompanies me through life, not that absorbs all my life'. she thought that love should 'not make all else disappear but should simply tint it with new nuances'.'

'Writing in Memoirs of a Dutiful Daughter B claimed that education and success brought more than esteem to her: it brought feelings of profound loneliness and a lack of direction. 'I was breaking away from the class to which I belonged: where was I to go?' We see this loneliness expressed in the diaries....'

'That day she was thinking about freedom agian, writing that 'it is only by free decison and thanks to the interplay of circumstances that the true self is discovered'. People aroound her talked about making choices (like deciding to marry) as if you did it once and for all. But she never felt like choices were made in that way - every choice was 'constantly in the making; it is repeated every time that I become conscioous of it'. That day she concluded that marriage if 'fundamentally immoral' - how could the self of today make decisions for the self tomorrow?'

'... she said that young girls such as herself 'have not only a reason to satisfy, but a heavy heart to subdue - and in this way I want to remain a woman, still more masculine by her brain, more feminine by her sensibility'. ....She wrote' the one who would fulfil everything doesn't exist''? (God or a man)

'...an essay by William James entitled 'What makes a life significant?', in which he asks what is it that makes every Jack see his own Jill as charmed and perfect - as a beatiful wonder of creation - when she leaves the rest of her observers stone cold. Who sees Jill more clearly - the enchanted eyes of Jack? Or the eyes that are blind to Jill's magic? Surely, James writes, it is Jack who sees the truth when he 'struggles toward a union with her inner life'. Where would any of us be if no one was willing to see us truly and seriously, 'to know us as we really are'?'

‘Human history is full of examples of people reducing other people to a single dimension of their facticity and, in doing so, failing to recognize their full humanity......rather, Sartre said that we must not take ourselves to be determined bu our facticity - because whatever the conditions of our existence, we are free to make the most of them. in1930s B was convinced that this was wrong. Sartre thought human beings were free because whatever their situation they were free to 'transcend' facticity by choosing between different ways of responding to it. Her challenge was this:'What sort of transcendence could a woman shut up in a harem(閨房) achieve?' There is a difference between having freedom and having the power to choose the actual situation where your choice has to be made. ’

'B agreed with Sartre that human beings make projects. They set goals and make limits for themselves, but those goals can always be surpassed or the limits redrawn. And even when we achieve the very thing we're after, we're ofthen disappointed. Sometimes reaching our aim makes us realize we were in it for the pursuit; sometimes, once we achieve it, we no longer want it. So what is the point of acting, and why should we care whether we act ethically? Being and Nothingness ended on a note... that it doesn't make any difference whether one gets drunk alone or is a leader of nations.'

'The question is: what part of the world is ours to care for and cultivate? Our actions. That's B's answer to the question. why act? Becasue your action is the only thing that is yours and yours alone, the means by which you become who you are. Only you can create or sustain the ties that unite you to others, for better or worse. Your relationships with others are not givens: they have to be recreated, day by day, and they can be cultivated to flouring or neglected and abused to death.'

‘...contratry to Sartre, she thought that we would be miserable if we were, for it is only with others that our own projects can succeed. ....Now B wrote that everyone wants to feel at rest about the meaning of their lives. But the 'rest' that the devoted person claims for him - or - more commonly - herself is to live for another being. Some people claim? to find that rest in God and some people find that rest in being devoted to other humans. But trying to justify one's existence through devotion is problematic. For one thing, the object of devotion may be irritated if your entire happiness rests on her acceptance of something she didn't ask for. Devotion to others can become tyrannical, if through devotion we limit the other's freedom against their desire.’

'B thought that femininity gave women value in men's eyes, and that women therefore fear that if they lose it they will lose their value. She was beginning to think that when women gain value in their own eyes, through education or accomplishments, professional women often feel inferior to other women, on account of being less charming and sensitive - that is to say, less feminine. Men, by contrast, did not have? to sacrifice success for masculinity, or accomplishment for feeling at ease: their professional gains were not personal loss.'

B with Algren 'he wanted her to say forever....she replied that she could not. She loved him but could not give her life to him. She didn't want to lie to him, and her heart had been aching with the question: 'Is it right to give something of oneself without being ready to give everything'? Whatever happens, she said, she knew she couldn't give him everything, and although she felt torn and anxious about this she wanted it out in the open.'

'it was at this point, in? the epilogue of Force of Circumstance, that B wrote that her relationship with Sartre was the 'one undoubted success' of her life. The epilogue confused readers: it opened by claiming her success with Sartre, celebrating their unending interest in each other's conversation. But it ended with an intriguing line:'The promises have all been kept. And yet, turning an incredulous gaze towards that young and creduloud girl, I realize with stupor how much I was gypped'.'

'What B found valuable in countries where she had seen a greater number of women in the workforce was their 'self - rapport', their relation to themselves; she thought this self - understanding was derived from participation in public life. She had always been interested in what it meant to become a self, and in The Second Sex she had identified a common challenge facing women: the possibility of being 'split subjects', torn between the selves they want to be as lovers and mothers and the selves they want to become in the wider world.'

'In Old Age B argued that not all aging is equally hard, creaking or bitter because 'old age' does not refer to a single universal experience. Like becoming a woman, becoming old varies a great deal depending on the physical, psychological, economic, historical, social, cultural, geographical and family context of the individual in question. The situation of ageing dramatically affects the experience of it.'