ecopolis

French philosopher, novelist, and essayist, Simone de Beauvoir was born 100 years ago.

Her work “The Second Sex “was originally published as a two-volume book in France. “It was begun in October it 946 and finished in June 1949; but I spent four months of 1947 in America, and America Day by Day kept me busy for six months”. Quickly published in America to the bad translation by Howard Parshley, (basic familiarity with the French language, and a minimal understanding of philosophy) much of Beauvoir’s book was mistranslated, cut, distorting much of her intended message.

To understand better her revolutionary understanding and exploring the womanhood , excerpts from John Gerassi Interview The Second Sex 25 years later of 1976, follow:

Gerassi. It’s now about twenty-five years since The Second Sex was published. Many people, especially in America, consider it the beginning of the contemporary feminist movement. Would you …

Beauvoir. I don’t think so. The current feminist movement, which really started about five or six years ago, did not really know the book. Then, as the movement grew, some of the leaders took from it some of their theoretical basis. But The Second Sex in no way launched the feminist movement. Most of the women who became very active in the movement were much too young in 1949-50, when the book came out, to be influenced by it. What pleases me, of course, is that they did discover it later. Sure, some of the older women – Betty Friedan, for example, who dedicated The Feminine Mystique to me – had read it and were perhaps influenced by it somewhat. But others, not at all. Kate Millet, for example, does not cite me a single time in her work. They may have become feminists for the reasons I explain in The Second Sex; but they discovered those reasons in their life experiences, not in my book.

***

In writing The Second Sex I became aware, for the first time, that I myself was leading a false life, or rather, that I was profiting from this male-oriented society without even knowing it. What had happened is that quite early in my life I had accepted the male values, and was living accordingly. Of course, I was quite successful, and that reinforced in me the belief that man and woman could be equal if the woman wanted such equality. In other words, I was an intellectual. I had the luck to come from a sector of society, the bourgeoisie, which could afford not only to send me to the best schools but also to allow me to play leisurely with ideas. Because of that I managed to enter the man’s world without too much difficulty. I showed that I could discuss philosophy, art, literature, etc., on “man’s level.” I kept whatever was particular to womanhood to myself. I was then reinforced by my success to continue. As I did, I saw I could earn as good a living as any male intellectual and that I was taken as seriously as any of my male peers. Being who I was, I then found that I could travel by myself if I wanted to, that I could sit in cafés and write and be as respected as any male writer, and so on. Each stage fortified my sense of independence and equality. It became, therefore, very easy for me to forget that a secretary could in no way enjoy the same privileges. She could not sit in a café and read a book without being molested. She was rarely invited to parties for “her mind.” She could not establish credit or own property. I could. More importantly still, I tended to scorn the kind of woman who felt incapable, financially or spiritually, to show her independence from men. In effect, I was thinking, without even saying it to myself, “if I can, so can they.” In researching and writing The Second Sex I did come to realize that my privileges were the result of my having abdicated, in some crucial respects at least, my womanhood. If we put it in class economic terms, you would understand it easily: I had become a class collaborationist. Well, I was sort of the equivalent in terms of the sex struggle. Through The Second Sex I became aware of the struggle needed. I understood that the vast majority of women simply did not have the choices that I had had, that women are, in fact, defined and treated as a second sex by a male-oriented society whose structure would totally collapse if that orientation was genuinely destroyed. But like economically and politically dominated peoples anywhere, it is very hard and very slow for rebellion to develop. First, such peoples have to become aware of that domination. Then they have to believe in their own strength to change it. Those who profit from their “collaboration” have to understand the nature of their betrayal. And finally, those who have the most to lose from taking a stand, that is, women like me who have carved out a successful sinecure or career, have to be willing to risk insecurity – be it merely ridicule – in order to gain self-respect. And they have to understand that those of their sisters who are most exploited will be the last to join them. A worker’s wife, for example, is least free to join the movement. She knows that her husband is more exploited than most feminist leaders and that he depends on her role as the housewife-mother to survive himself. Anyway, for all these reasons, women did not move. Oh yes, there were some very nice, very wise little movements which struggled for political promotions, for women’s participation in politics, in government. I could not relate to such groups. Then came 1968, and everything changed. I know that some important events happened before that. Betty Friedan’s book for one, was published before ’68. In fact, the American women were well on the move by then. They, more than any other women, and for obvious reasons, were most aware of the contradictions between the new technology and the conservative role of keeping women in the kitchen. As technology expands – technology being the power of the brain and not of the brawn – the male rationale that women are the weaker sex and hence must play a secondary role can no longer be logically maintained. Since technological innovations were so widespread in America, American women could not escape the contradictions. It was thus normal that the feminist movement got its biggest impetus in the very heartland of imperial capitalism, even if that impetus was strictly one of economics, that is, the demand for equal pay for equal work. But it was within the anti-imperialist movement itself that real feminist consciousness developed. Whether in the anti-Vietnam War movement in America or in the aftermath of the 1968 rebellion in France and other European countries, women began to feel their power. Having understood that capitalism leads necessarily to domination of poor peoples all over the world, masses of women began to join the class struggle – even if they did not accept the term “class struggle.” They became activists. They joined the marches, the demonstrations, the campaigns, the underground groups, the militant left. They fought, as much as any man, for a nonexploiting, nonalienating future. But what happened? In the groups or organizations they joined, they discovered that they were just as much a second sex as in the society they wanted to overturn. Here in France, and I dare say in America just as much, they found that the leaders were always the men. Women became the typists, the coffee-makers of these pseudorevolutionary groups. Well, I shouldn’t say pseudo. Many of the movement’s male “heavies” were genuine revolutionaries. But trained, raised, molded in a male-oriented society, these revolutionaries brought that orientation to the movement as well. Understandably, such men were not voluntarily going to relinquish that orientation, just as the bourgeois class isn’t going to voluntarily relinquish its power. So, just as it is up to the poor to take away the power of the rich, so it is up to women to take away power from the men. And that doesn’t mean dominate men in turn. It means establish equality. As socialism, true socialism, establishes economic equality among all peoples, the feminist movement learned it had to establish equality between the sexes by taking power away from the ruling class within the movement, that is, from men. Put another way: once inside the class struggle, women understood that the class struggle did not eliminate the sex struggle. It’s at that point that I myself became aware of what I have just said. Before that I was convinced that equality of the sexes can only be possible once capitalism is destroyed and therefore – and it’s this “therefore” which is the fallacy – we must first fight the class struggle. It is true that equality of the sexes is impossible under capitalism. If all women work as much as men, what will happen to those institutions on which capitalism depends, such institutions as churches, marriage, armies, and the millions of factories, shops, stores, etc.. which are dependent on piece work, part-time work. and cheap labor? But it is not true that a socialist revolution necessarily establishes sexual equality. Just look at Soviet Russia or Czechoslovakia, where (even if we are willing to call those countries “socialist”, which I am not) there is a profound confusion between emancipation of the proletariat and emancipation of women. Somehow, the proletariat always end up being made up of men. The patriarchal values have remained intact there as well as here. And that – this consciousness among women that the class struggle does not embody the sex struggle – is what is new. Yet most women in the struggle know that now. That’s the greatest achievement of the feminist movement. It’s one which will alter history in the years to come.

***

Women on the right do not want revolution. They are mothers, wives, devoted to their men. Or, if they are agitators at all, they want a bigger piece of the pie. They want to earn more, elect more women to parliaments, see a woman become president. They fundamentally believe in inequality, except they want to be on top rather than on the bottom. But they will fit fine into the system as it is or as it will change a bit to accommodate such demands. Capitalism can certainly afford to allow women to join an army, allow women to join a police force. Capitalism is certainly intelligent enough to let more women join the government. Pseudosocialism can certainly allow a woman to become secretary-general of its party. Those are just reforms, like social security or paid vacations. Did the institutionalization of paid vacations change the inequality of capitalism? Did the right of women to work in factories at equal pay to the men change the male orientation of the Czech society? But to change the whole value system of either society, to destroy the concept of motherhood: that is revolutionary.

A feminist, whether she calls herself leftist or not, is a leftist by definition. She is struggling for total equality, for the right to be as important, as relevant, as any man. Therefore, embodied in her revolt for sexual equality is the demand for class equality. In a society where the male can be the mother, where, say, to push the argument on values so it becomes clear, the so-called “female intuition” is as important as the “male’s knowledge” – to use today’s absurd language – where to be gentle or soft is better than to be hard and tough, in other words, in a society where each person’s experiences are equivalent to any other, you have automatically set up equality, which means economic and political equality and much more. Thus, the sex struggle embodies the class struggle, but the class struggle does not embody the sex struggle. Feminists are, therefore, genuine leftists. In fact, they are to the left of what we now traditionally call the political left.

***

The struggle is just beginning, and in the early phases it makes life much harder. Because of the publicity the word “liberation” is on the tip of the tongue of every male, whether aware of sexual oppression of women or not. The general attitude of males now is that “well, since you’re liberated. Let’s go to bed.” In other words, men are now much more aggressive, vulgar, violent. In my youth we could stroll down Montparnasse or sit in cafés without being molested. Oh, we got smiles, winks, stares, and so on. But now it’s impossible for a woman to sit alone in a café reading a book. And if she’s firm about being left alone when the males accost her, their parting remark is most often salope [bitch] or putain [whore].
There’s much much more rape now. In general, male aggressiveness and hostility has become so common that no woman feels at ease in this town, and from what I hear in any town in America. Unless, of course, women stay at home. And that’s what lies behind this male aggressiveness: the threat which, in male eyes, women’s liberation represents has brought out their insecurity, hence their anger resulting that they now tend to behave as if only women who stay at home are “clean” while the others are easy marks. When women turn out not to be such easy marks, the men become personally challenged, so to speak. Their one idea is to “get” the woman.

***

Intellectual women, young women who are willing to risk marginalization, the daughters of the rich when they are willing and capable to discard their parents’ value system: these women, yes, are freer. That is, because of their education, life-style, or financial resources, such women can withdraw from the harsh competitive society, live in communes or on the fringes, and develop relations with other similar women or men sensitive to their problems and feel freer. In other words, as individuals, women who can afford it for whatever reason can feel freer. But as a class women certainly are not freer, precisely because, as you say, they do not have economic power. There are all sorts of statistics these days to prove that the number of women lawyers, politicians, doctors, advertising executives, etc., is increasing. But such statistics are misleading. The number of powerful women lawyers and executives is not. How many women lawyers can pick up a phone and call a judge or government official to fix anything or demand special favors? Such women must always operate through established male equivalents. Women doctors? How many are surgeons, hospital directors? Women in government? Yes, a few, tokens. In France we have two. One, serious, hardworking, Simone Weil, is Minister of Health. The other, Françoise Giroud, who is the Minister in charge of women is strictly a showpiece, meant to placate bourgeois women’s needs for integration into the system. But how many women control Senate appropriations? How many women control the editorial policy of newspapers? How many are judges? How many are bank presidents, capable of financing enterprises? Just because there are many more women in middle-level positions, as journalists say, in no way means they have power. And even those women must play the male game to succeed. Now, that doesn’t mean that I do not believe that women have not made progress in the struggle. But the progress is the result of mass action. Take the new abortion law proposed by Simone Veil. Despite the fact that abortions will not be covered by the national health program and hence will be more available to the wealthy than to the poor, the law is certainly a great step forward. But for all the seriousness with which Simone Veil fought for such a law, the reason she could present it is because thousands of women have been agitating all over France for such a law, because thousands of women have publicly claimed that they have had abortions (thus forcing the government to either prosecute them or change the law), because hundreds of doctors and midwives have risked prosecution by admitting they have performed them, because some were tried and fought the issue in the courts, etc. What I’m saying is that, in mass actions, women can have power. The more women become conscious of the need for such mass action, the more progress will be achieved. And, to return to the woman who can afford to seek individual liberation, the more she can influence her friends and sisters, the more that consciousness will spread, which in turn, when frustrated by the system, will stimulate mass action. Of course, the more that consciousness spreads, the more men will be aggressive and violent. But then, the more men are aggressive, the more women will need other women to fight back, that is, the more the need for mass action will be clear. Most workers of the capitalist world today are aware of the class struggle, whether they call themselves Marxists or not, in fact, whether they even heard of Marx or not. And so it must become in the sex struggle. And it will.

***

We must derive our theory from practice, not the other way around. What really is needed is that a whole group of women, from all sorts of countries, assemble their lived experiences, and that we derive from such experiences the patterns facing women everywhere. What’s more, such information should be amassed from all classes, and that’s doubly hard.

Edit from Simone de Beauvoir Interview 1976; Southampton University;

For Stelarc it is no longer meaningful to see the body as a site for the psyche or the social, but rather as a structure to be monitored and modified – the body not as a subject but as an object – NOT AN OBJECT OF DESIRE BUT AS AN OBJECT FOR DESIGNING. As an object, the body can be amplified and accelerated, attaining planetary escape velocity. It becomes a post-evolutionary projectile, departing and diversifying in form and function.

THE EXTRA EAR (OR AN EAR ON AN ARM)

What characterises all the projects and performances is the notion of the prosthetic. The prosthesis seen not as a sign of lack, but as a symptom of excess. Rather than replacing a missing or malfunctioning part of the body, these interfaces and devices augment or amplify the body’s form and functions. The THIRD HAND (technology attached), the STOMACH SCULPTURE (technology inserted) and EXOSKELETON (technology extending) are different approaches to prosthetic augmentation. The EXTRA EAR is a soft prosthesis, constructed not out of hard materials and technologies, but out of soft tissue and flexible cartilage. And disconnected from the face, the EAR ON AN ARM could be guided and pointed in different directions…

Constructing the Extra Ear involves a number of procedures, over approximately 8-10 months. Techniques from Cosmetic, Re-constructive and Orthopedic surgery are necessary. But the problem is that it goes beyond mere Cosmetic Surgery. It is not simply about the modifying or the adjusting of existing anatomical features (now sanctioned in our society), but rather what’s perceived as the more monstrous pursuit of constructing an additional feature that conjures up either some congenital defect, an extreme body modification or even perhaps a radical genetic intervention.

Imagine an ear that cannot hear but emits sounds. With an implanted sound chip and a proximity sensor it would speak to anyone who would get close to it. (Or if no-one got close it would whisper sweet nothings to the other ear anyway). Also, connected to a modem and a wearable computer it could broadcast RealAudio sounds to augment the local sounds that the actual ears hear. The EXTRA EAR becomes a kind of Internet antenna that telematically and acoustically scales up one of the body’s senses. But these functional possibilities are not what justifies or authenticates the project. It would be interesting even without any utilitarian use. Why construct an ear? The ear is a beautiful and complex structure. In acupuncture, the ear is the site for the stimulation of body organs. The ear not only hears, but is also the organ of balance. To have an extra ear points to more than mere visual and anatomical excess…

Images and Text Excerpts from http://www.stelarc.va.com.au/

Mark Rothko, No. 301 [Red and Blue over Red], 1959 – Moca Permanent Collection

During a study trip in the United States in the 1950’s I frequented the lively artistic scene that met at the Cedar Bar in Manhattan, where one often ran into de Kooning, Rauschenberg, Jasper Johns, Stamos, Gottlieb and Lichtenstein. I had never met Rothko however, of whom I had heard a great deal following his exhibition entitled 15 Americans, curated by Dorothy Miller, at the Museum of Modern Art in 1952.

(…….)

A mutual friend happened to arrange for me to visit the artist’s studio, which, if I remember correctly, was on West 53rd Street. When I looked at the enormous canvas that Rothko had “unrolled” from its support (a kind of wooden cylinder), it was like a “revelation”: the gleaming luminous colours that covered the vast surface and faded from yellow to orange to red, and the oils (this was prior to the period in which he worked with acrylic) which were applied to create a continuity without any sharply-defined edges, immediately won my admiration. There were none of Pollock’s tangles or dripping, none of de Kooning’s complex and distorted figuration (his famous Women series), but there was, in a certain sense, a “return” to pure painting but, at the same time, Rothko achieved absolute abstraction

(…….)

I immediately thought of Goethe’s well-known definition in his Farbenlehre, concerning the “sinnlichsittliche Natur der Farben” in painting that “aus der Farbe heaus” (which I referred to in a text of 1958). Namely the “ethical”, and hence sensorial, but also “moral” quality that makes colour the protagonist of an artistic creation that is not removed from the reality of the world, indeed, it is directly linked to one’s own “cenesthesis”, to one’s own inner self.

Fifty years have passed since then and in the meantime, Rothko – who was almost unknown in the late fifties – has been rightly recognised as one of the most representative artists of his generation (possibly the most representative, the least influenced by informal trends and the first signs of pop art, and the most faithful to painting in which chromatic intensity was the true aim of each work).

(…….)

It was the explosive “tonalism” of colour that struck me most clearly then(I later had a different reaction to the series in the Beyeler Collection). The fundamental distinction between “timbric” and “tonal” colour (noted by Herbert Read), was embodied to the full in these works by Rothko. In fact, the same tonal quality of colour was already evident in his series of “surreal” paintings (such as the famous Tiresias of 1944 or Rites of Lilith of 1945), which were still marked by a figurativeness, albeit very distorted and antinaturalistic.

(…….)

I believe that Rothko – apart from his exceptional ethical quality and his independence from pashion and trends – was one of the most individual and inspired personalities of the last century. This is yet further evidence of how, once again, it was the “ethical-aesthetic maturity” of Old Europe (which manifested as a pronounced Jewish-Russian sensibility in Rothko) that actually gave fruit to the major artistic currents of the twentieth century.

(…….)

Perhaps the diverse conditions in which the artist found himself and the existential problems he experienced during his last years were responsible for this undeniable chromatic metamorphosis: from brilliant reds, oranges and yellows, we witnessed a descent into hell with blue-green, grey and even black, when the sublime “cosmic” quality of his work had been suffocated and darkened by the rigours of everyday life.

Excerpts from : A Song without Words . . . An Encounter with Mark Rothko by Gillo Dorfles

curated by Oliver Wick

The works on display have been lent by leading international museums: Fondation Beyeler, Basel; Guggenheim Museum, Bilbao; Tate, London; High Museum of Art, Atlanta; The Baltimore Museum of Art, Baltimore; Walker Art Center, Minneapolis; Los Angeles County Museum of Art, Los Angeles; Museum of Contemporary Art, Los Angeles; Solomon R. Guggenheim Museum, New York; The Metropolitan Museum of Art, New York; Whitney Museum of American Art, New York; Allen Memorial Art Museum, Oberlin; National Gallery of Art, Washington; National Gallery of Australia, Canberra; National Gallery of Canada, Ottawa; Museo Tamayo Arte Contemporáneo, Mexico City; Tel Aviv Museum of Art, Tel Aviv.

Information : www.rothko.it, Email: rothko@arthemisia.it