Simone de Beauvoir, fully Simone-Ernestine-Lucie-Marie Bertrand de Beauvoir

Simone de
Beauvoir, fully Simone-Ernestine-Lucie-Marie Bertrand de Beauvoir

French Writer, Public Intellectual, Political Activist, Feminist Theorist, Social Theorist and Existential Philosopher

Author Quotes

Faith is often an appurtenance that is given in childhood as part of the middle-class equipment, and that is unquestionably retained together with the rest of it. If a doubt arises, it is often thrust aside for emotional reasons ? a nostalgic loyalty to the past, affection for those around one, dread of the loneliness and banishment that threaten those who do not conform? Habits of mind, a system of reference and of values have been acquired, and one becomes their prisoner.

From one point of view the collapsing of the serious world is a deliverance. Although he was irresponsible, the child also felt himself defenseless before obscure powers which directed the course of things. But whatever the joy of this liberation may be, it is not without great confusion that the adolescent finds himself cast into a world which is no longer ready-made, which has to be made; he is abandoned, unjustified, the prey of a freedom that is no longer chained up by anything. What will he do in the face of this new situation? This is the moment when he decides. If what might be called the natural history of an individual, his affective complexes, etcetera depend above all upon his childhood, it is adolescence which appears as the moment of moral choice. Freedom is then revealed and he must decide upon his attitude in the face of it. Doubtless, this decision can always be reconsidered, but the fact is that conversions are difficult because the world reflects back upon us a choice which is confirmed through this world which it has fashioned. Thus, a more and more rigorous circle is formed from which one is more and more unlikely to escape. Therefore, the misfortune which comes to man as a result of the fact that he was a child is that his freedom was first concealed from him and that all his life he will be nostalgic for the time when he did not know its exigencies.

If the satisfaction of an old man drinking a glass of wine counts for nothing, then production and wealth are only hollow myths; they have meaning only if they are capable of being retrieved in individual and living joy. The saving of time and the conquest of leisure have no meaning if we are not moved by the laugh of a child at play.

If we were to try to establish a kind of hierarchy among men, we would put those who are denuded of this living warmth ? on the lowest rung of the ladder. To exist is to make oneself a lack of being; it is to cast oneself into the world. Those who occupy themselves in restraining this original movement can be considered as sub-men. They have eyes and ears, but from their childhood on they make themselves blind and deaf, without love and without desire.

In what colors do I see this Godless world in which I live? Many readers tell me that what they like in my books is my delight in happiness, my love of live ? my optimism. But others, particularly when they write to me about my last book, Old Age, deplore my pessimism. Both these labels are oversimplified.

It must not be forgotten that there is a concrete bond between freedom and existence; to will man free is ? to will the disclosure of being in the joy of existence; in order for the idea of liberation to have a concrete meaning, the joy of existence must be asserted in each one, at every instant; the movement toward freedom assumes its real, flesh and blood figure in the world by thickening into pleasure, into happiness.

My natural bent certainly does not lead me to suppose that the worst is always inevitable. Yet I am committed to looking reality in the face and speaking about it without pretense? It is just because I loathe unhappiness and because I am not given to foreseeing it that when I do come up against it I am deeply shocked or furiously indignant ? I have to communicate my feelings. To fight unhappiness one must first expose it, which means that one must dispel the mystifications behind which it is hidden so that people do not have to think about it. It is because I reject lies and running away that I am accused of pessimism; but this rejection implies hope ? the hope that truth may be of use. And this is a more optimistic attitude than the choice of indifference, ignorance or sham.

The sub-man experiences the desert of the world in his boredom. And the strange character of a universe with which he has created no bond also arouses fear in him. Weighted down by present events, he is bewildered before the darkness of the future which is haunted by frightful specters, war, sickness, revolution, fascism, bolshevism. The more indistinct these dangers are, the more fearful they become. The sub-man is not very clear about what he has to lose, since he has nothing, but this very uncertainty re-enforces his terror. Indeed, what he fears is that the shock of the unforeseen may remind him of the agonizing consciousness of himself.

The sub-man is afraid of engaging himself in a project as he is afraid of being disengaged and thereby of being in a state of danger before the future, in the midst of its possibilities. He is thereby led to take refuge in the ready-made values of the serious world. He will proclaim certain opinions; he will take shelter behind a label; and to hide his indifference he will readily abandon himself to verbal outbursts or even physical violence. One day, a monarchist, the next day, an anarchist, he is more readily anti-semitic, anti-clerical, or anti-republican. Thus, though we have defined him as a denial and a flight, the sub-man is not a harmless creature. He realizes himself in the world as a blind uncontrolled force which anybody can get control of. In lynchings, in pogroms, in all the great bloody movements organized by the fanaticism of seriousness and passion, movements where there is no risk, those who do the actual dirty work are recruited from among the sub-men. That is why every man who wills himself free within a human world fashioned by free men will be so disgusted by the sub-men. Ethics is the triumph of freedom over facticity, and the sub-man feels only the facticity of his existence. Instead of aggrandizing the reign of the human, he opposes his inert resistance to the projects of other men.

There is vitality only by means of free generosity. Intelligence supposes good will, and, inversely, a man is never stupid if he adapts his language and his behavior to his capacities, and sensitivity is nothing else but the presence which is attentive to the world and to itself. The reward for these spontaneous qualities issues from the fact that they make significances and goals appear in the world. They discover reasons for existing. They confirm us in the pride and joy of our destiny as man.

This misfortune has still another aspect. Moral choice is free, and therefore unforeseeable. The child does not contain the man he will become. Yet, it is always on the basis of what he has been that a man decides upon what he wants to be. He draws the motivations of his moral attitude from within the character which he has given himself and from within the universe which is its correlative. Now, the child set up this character and this universe little by little, without foreseeing its development. He was ignorant of the disturbing aspect of this freedom which he was heedlessly exercising. He tranquilly abandoned himself to whims, laughter, tears, and anger which seemed to him to have no morrow and no danger, and yet which left ineffaceable imprints about him. The drama of original choice is that it goes on moment by moment for an entire lifetime, that it occurs without reason, before any reason, that freedom is there as if it were present only in the form of contingency.

Which action is good? Which is bad? To ask such a question is also to fall into a naive abstraction. We don?t ask the physicist, ?Which hypotheses are true?? Nor the artist, ?By what procedures does one produce a work whose beauty is guaranteed?? Ethics does not furnish recipes any more than do science and art. One can merely propose methods. Thus, in science the fundamental problem is to make the idea adequate to its content and the law adequate to the facts; the logician finds that in the case where the pressure of the given fact bursts the concept which serves to comprehend it, one is obliged to invent another concept; but he can not define a priorithe moment of invention, still less foresee it. Analogously, one may say that in the case where the content of the action falsifies its meaning, one must modify not the meaning, which is here willed absolutely, but the content itself; however, it is impossible to determine this relationship between meaning and content abstractly and universally: there must be a trial and decision in each case. But likewise just as the physicist finds it profitable to reflect on the conditions of scientific invention and the artist on those of artistic creation without expecting any ready-made solutions to come from these reflections, it is useful for the man of action to find out under what conditions his undertakings are valid.

Art and science do not establish themselves despite failure but through it; which does not prevent there being truths and errors, masterpieces and lemons, depending upon whether the discovery or the painting has or has not known how to win the adherence of human consciousnesses; this amounts to saying that failure, always ineluctable, is in certain cases spared and in others not.

Every man casts himself into the world by making himself a lack of being; he thereby contributes to reinvesting it with human signification. He discloses it. And in this movement even the most outcast sometimes feel the joy of existing. They then manifest existence as a happiness and the world as a source of joy. But it is up to each one to make himself a lack of more or less various, profound, and rich aspects of being. What is called vitality, sensitivity, and intelligence are not ready-made qualities, but a way of casting oneself into the world and of disclosing being. Doubtless, every one casts himself into it on the basis of his physiological possibilities, but the body itself is not a brute fact. It expresses our relationship to the world, and that is why it is an object of sympathy or repulsion. And on the other hand, it determines no behavior.

Faith allows an evasion of those difficulties which the atheist confronts honestly. And to crown all, the believer derives a sense of great superiority from this very cowardice itself.

Tossed into the world, I have been subjected to its laws and its contingencies, ruled by wills other than my own, by circumstance and by history: it is therefore reasonable for me to feel that I am myself contingent. What staggers me is that at the same time I am not contingent. If I had not been born no question would have arisen: I have to take the fact that I do exist as my starting point. To be sure, the future of the woman I have been may turn me into someone other than myself. But in that case it would be this other woman who would be asking herself who she was. For the person who says “Here am I” there is no other coexisting possibility. Yet this necessary coincidence of the subject and his history is not enough to do away with my perplexity. My life: it is both intimately known and remote; it defines me and yet I stand outside it.

The penetration of that particular ovum by that particular spermatozoon, with its implications of the meeting of my parents and before that of their birth and the births of all their forebears, had not one chance in hundreds of millions of coming about. And it was chance, a chance quite unpredictable in the present state of science that caused me to be born a woman. From that point on, it seems to me that a thousand different futures might have stemmed from every single movement of my past: I might have fallen ill and broken off my studies; I might not have met Sartre; anything at all might have happened.

Like Einstein’s universe, it is both boundless and finite. Boundless: it runs back through time and space to the very beginnings of the world and to its utmost limits. In my being I sum up the earthly inheritance and the state of the world at this moment.

Every morning, even before I open my eyes, I know I am in my bedroom and my bed. But if I go to sleep after lunch in the room where I work, sometimes I wake up with a feeling of childish amazement — why am I myself? What astonishes me, just as it astonishes a child when he becomes aware of his own identity, is the fact of finding myself here, and at this moment, deep in this life and not in any other. What stroke of chance has brought this about? What astonishes me, just as it astonishes a child when he becomes aware of his own identity, is the fact of finding myself.

Chance… has a distinct meaning for me. I do not know where I might have been led by the paths that, as I look back, I think I might have taken but that in fact I did not take. What is certain is that I am satisfied with my fate and that I should not want it changed in any way at all. So I look upon these factors that helped me to fulfill it as so many fortunate strokes of chance.

And yet life is also a finite reality. It possesses an inner heart, a center of interiorization, a me which asserts that it is always the same throughout the whole course. A life is set within a given space of time; it has a beginning and an end; it evolves in given places, always retaining the same roots and spinning itself an unchangeable past whose opening toward the future is limited. It is possible to grasp and define a life as one can grasp and define a thing, since a life is “an unsummed whole,” as Sartre puts it, a de-totalized totality, and therefore it has no being. But one can ask certain questions about it.

The words hold the truth only after having murdered; let slip that there is in it more important: his presence.

This morning I had an epiphany: it's all my fault. My mistake was not serious Pià understand that time passes.

We must not confuse the present with the past. With regard to the past, no further action is possible. There have been war, plague, scandal, and treason, and there is no way of our preventing their having taken place; the executioner became an executioner and the victim underwent his fate as a victim without us; all that we can do is to reveal it, to integrate it into the human heritage, to raise it to the dignity of the aesthetic existence which bears within itself its finality; but first this history had to occur: it occurred as scandal, revolt, crime, or sacrifice, and we were able to try to save it only because it first offered us a form. Today must also exist before being confirmed in its existence: its destination in such a way that everything about it already seemed justified and that there was no more of it to reject, then there would also be nothing to say about it, for no form would take shape in it; it is revealed only through rejection, desire, hate and love. 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. But at the heart of his existence he finds the exigency which is common to all men; he must first will freedom within himself and universally; he must try to conquer it: in the light of this project situations are graded and reasons for acting are made manifest.

Women's mutual understanding comes from the fact that they identify themselves with each other; but for the same reason each is against the others.

Author Picture
First Name
Simone de
Last Name
Beauvoir, fully Simone-Ernestine-Lucie-Marie Bertrand de Beauvoir
Birth Date
Death Date

French Writer, Public Intellectual, Political Activist, Feminist Theorist, Social Theorist and Existential Philosopher