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The subject is irritating, especially to women; and it is not new. Enough ink has been spilled in quarrelling over feminism, and perhaps we should say no more about it. It is still talked about, however, for the voluminous nonsense uttered during the last century seems to have done little to illuminate the problem.

After all, is there a problem? And if so, what is it? Are there women, really? But first we must ask: what is a woman? But in speaking of certain women, connoisseurs declare that they are not women, although they are equipped with a uterus like the rest.

All agree in recognising the fact that females exist in the human species; today as always they make up about one half of humanity. And yet we are told that femininity is Woman free sxx danger; we are exhorted to be women, remain women, become women. It would appear, then, that every female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened reality known as femininity.

Is this attribute something secreted by the ovaries? Or is it a Platonic essence, a product of the philosophic imagination? Is a rustling petticoat enough to bring it down to earth? Although some women try zealously to incarnate this essence, it is hardly patentable. It is frequently described in vague and dazzling terms that seem to have been borrowed from the vocabulary of the seers, and indeed in the times of St Thomas it was considered an essence as certainly defined as the somniferous virtue of the poppy. But conceptualism has lost ground.

The biological and social sciences no longer admit the existence of unchangeably fixed entities that determine given characteristics, such as those ascribed to woman, the Jew, or the Negro. Science regards any characteristic as a reaction dependent in part upon a situation. If today femininity no longer exists, then it never existed. But does the word womanthen, have no specific content? This is stoutly affirmed by those who hold to the philosophy of the enlightenment, of rationalism, of nominalism; women, to them, are merely the human beings arbitrarily deated by the word woman.

Many American women particularly are prepared to think that there is no longer any place for woman as such; if a backward individual still takes herself for a woman, her friends advise her to be psychoanalysed and thus get rid of this obsession. My idea is that all of us, men as well as women, should be regarded as human beings. Surely woman is, like man, a human Woman free sxx but such a declaration is abstract. The fact is that every concrete human being is always a singular, separate individual.

To decline to accept such notions as the eternal feminine, the black soul, the Jewish character, is not to deny that Jews, Negroes, women exist today — this denial does not represent a liberation for those concerned, but rather a flight from reality.

Some years ago a well-known woman writer refused to permit her portrait to appear in a series of photographs especially devoted to women writers; she wished to be counted among the men. Women who assert that they are men lay claim none the less to masculine consideration and respect.

I recall also a young Trotskyite standing on a platform at a boisterous meeting and getting ready to use her fists, in spite of her evident fragility. She was denying her feminine weakness; but it was for love of a militant male whose equal she wished to be. The attitude of defiance of many American women proves that they are haunted by a sense of their femininity.

Perhaps these differences are superficial, perhaps they are destined to disappear. What is certain is that they do most obviously exist. To state the question is, to me, to suggest, at once, a preliminary answer. The fact that I ask it is in itself ificant. A man would never set out to write a book on the peculiar situation of the human male.

A man never begins by presenting himself as an individual of a certain sex; it goes without saying that he is a man. The terms masculine and feminine are used symmetrically only as a matter of form, as on legal papers.

In actuality the relation of the two sexes is not quite like that of two electrical poles, for man represents both the positive and the neutral, as is indicated by the common use of man to deate human beings in general; whereas woman represents only the negative, defined by limiting criteria, without reciprocity. A man is in the right in being a man; it is the woman who is in the wrong. It amounts to this: just as for the ancients Woman free sxx was an absolute vertical with reference to which the oblique was defined, so there is an absolute human type, the masculine.

Woman has ovaries, a uterus: these peculiarities imprison her in her subjectivity, circumscribe her within the limits of her own nature. It is often said that she thinks with her glands. Man superbly ignores the fact that his anatomy also includes glands, such as the testicles, and that they secrete hormones. He thinks of his body as a direct and normal connection with the world, which he believes he apprehends objectively, whereas he regards the body of Woman free sxx as a hindrance, a prison, weighed down by everything peculiar to it.

Thus humanity is male and man defines woman not in herself but as relative to him; she is not regarded as an autonomous being. Man can think of himself without woman. She cannot think of herself without man. For him she is sex — absolute sex, no less.

She is defined and differentiated with reference to man and not he with reference to her; she is the incidental, the inessential as opposed to the essential. He is the Subject, he is the Absolute — she is the Other. The category of the Other is as primordial as consciousness itself. In the most primitive societies, in the most ancient mythologies, one finds the expression of a duality — that of the Self and the Other. This duality was not originally attached to the division of the sexes; it was not dependent upon any empirical facts.

The feminine element was at first no more involved in such pairs as Varuna-Mitra, Uranus-Zeus, Sun-Moon, and Day-Night than it was in the contrasts between Good and Evil, lucky and unlucky auspices, right and left, God and Lucifer. Otherness is a fundamental category of human thought.

Thus it is that no group ever sets itself up as the One without at once setting up the Other over against itself.

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Things become clear, on the contrary, if, following Hegel, we find in consciousness itself a fundamental hostility towards every other consciousness; the subject can be posed only in being opposed — he sets himself up as the essential, as opposed to the other, the inessential, the object.

But the other consciousness, the other ego, sets up a reciprocal claim. As a matter of fact, wars, festivals, trading, treaties, and contests among tribes, nations, and classes tend to deprive the concept Other of its absolute sense and to make manifest its relativity; willy-nilly, individuals and groups are forced to realize the reciprocity of their relations.

How is it, then, that this reciprocity has not been recognised between the sexes, that one of the contrasting terms is set up as the sole essential, denying any relativity in regard to its correlative and defining the latter as pure otherness?

Why is it that women do not dispute male sovereignty? No subject will readily volunteer to become the object, the inessential; it is not the Other who, in defining himself as the Other, establishes the One. The Other is posed as such by the One in defining himself as the One. But if the Other is not to regain the status of being the One, he must be submissive enough to accept this alien point of view. Whence comes this submission in the case of woman? There Woman free sxx, to be sure, other cases in which a certain category has been able to dominate another completely for a time.

Very often this privilege depends upon inequality of s — the majority imposes its rule upon the minority or Woman free sxx it. But women are not a minority, like the American Negroes or the Jews; there are as many women as men on earth. But a historical event has resulted in the subjugation of the weaker by the stronger. The scattering of the Jews, the introduction of slavery into America, the conquests of imperialism are examples in point. In these cases the oppressed retained at least the memory of former days; they possessed in common a past, a tradition, sometimes a religion or a culture.

The parallel drawn by Bebel between women and the proletariat is valid in that neither ever formed a minority or a separate collective unit of mankind. And instead of a single historical event it is in both cases a historical development that explains their status as a class and s for the membership of particular individuals in that class.

But proletarians have not always existed, whereas there have always been women. They are women in virtue of their anatomy and physiology. Throughout history they have always been subordinated to men, and hence their dependency is not the result of a historical event or a social change — it was not something that occurred. The reason why otherness in this case Woman free sxx to be an absolute is in part that it lacks the contingent or incidental nature of historical facts. A condition brought about at a certain time can be abolished at some other time, as the Negroes of Haiti and others have proved: but it might seem that natural condition is beyond the possibility of change.

In truth, however, the nature of things is no more immutably given, once for all, than is historical reality. If woman seems to be the inessential which never becomes the essential, it is because she herself fails to bring about this change. They do not authentically assume a subjective attitude. They have gained only what men have been willing to grant; they have taken nothing, they have only received. The reason for this is that women lack concrete means for organising themselves into a unit which can stand face to face with the correlative unit.

They have no past, no history, no religion of their own; and they have no such solidarity of work and interest as that of the proletariat. They are not even promiscuously herded together in the way that creates community feeling among the American Negroes, the ghetto Jews, the workers of Saint-Denis, or the factory hands of Renault.

They live dispersed among the males, attached through residence, housework, economic condition, and social standing to certain men — fathers or husbands — more firmly than they are to other women. If they belong to the bourgeoisie, they feel solidarity with men of that class, not with proletarian women; if they are white, their allegiance is to white men, not to Negro women.

The Woman free sxx can propose to massacre the ruling class, and a sufficiently fanatical Jew or Negro might dream of getting sole possession of the atomic bomb and making humanity wholly Jewish or black; but woman cannot even dream of exterminating the males. The bond that unites her to her oppressors is not comparable to any other.

The division of the sexes is a biological fact, not an event in human history. Male and female stand opposed within a primordial Mitseinand woman has not broken it. The couple is a fundamental unity with its two halves riveted together, and the cleavage of society along the line of sex is impossible.

Here is to be found the basic trait of woman: she is the Other in a totality of which the two components are necessary to one another. One could suppose that this reciprocity might have facilitated the liberation of woman.

When Hercules sat at the feet of Omphale and helped with her spinning, his desire for her held him captive; but why did she fail to gain a lasting power? To revenge herself on Jason, Medea killed their children; and this grim legend would seem to suggest that she might have obtained a formidable influence over him through his love for his offspring.

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In Lysistrata Aristophanes gaily depicts a band of women who ed forces to gain social ends through the sexual needs of their men; but this is only a play. In the legend of the Sabine women, the latter soon abandoned their plan of remaining sterile to punish their ravishers. Master and slave, also, are united by a reciprocal need, in this case economic, which does not liberate the slave. In the relation of master to slave the master does not make a point of the need that he has for the other; he has in his grasp the power of satisfying this need through his own action; whereas Woman free sxx slave, in his dependent condition, his hope and fear, is quite conscious of the need he has for his master.

Even if the need is at bottom equally urgent for both, it always works in favour of the oppressor and against the oppressed. That is why the liberation of the working class, for example, has been slow. And even today woman is heavily handicapped, though her situation is beginning to change. Even when her rights are legally recognised in the abstract, long-standing custom prevents their full expression in the mores. In the economic sphere men and women can almost be said to make up two castes; other things being equal, the former hold the better jobs, get higher wages, and have more opportunity for success than their new competitors.

In industry and politics men have a great many more positions and they monopolise the most important posts. In addition to all this, they enjoy a traditional prestige that the education of children tends in every way to support, for the present enshrines the past — and in the past all history has been made by men.

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At the present time, when women are beginning to take part in the affairs of the world, it is still a world that belongs to men — they have no doubt of it at all and women have scarcely any. To decline to be the Other, to refuse to be a party to the deal — this would be for women to renounce all the advantages conferred upon them by their alliance with the superior caste.

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Man-the-sovereign will provide woman-the-liege with material protection and will undertake the moral justification of her existence; thus she can evade at once both economic risk and the metaphysical risk of a liberty in which ends and aims must be contrived without assistance.

Indeed, along with the ethical urge of each individual to affirm his subjective existence, there is also the temptation to forgo liberty and become a thing. But it is an easy road; on it one avoids the strain involved in undertaking an authentic existence. When man makes of woman the Other, he may, then, expect to manifest deep-seated tendencies towards complicity.

Thus, woman may fail to lay claim to the status of subject because she lacks definite resources, because she feels the necessary bond that ties her to man regardless of reciprocity, and because she is often very well pleased with her role as the Other. But it will be asked at once: how did all this begin? It is easy to see that the duality of the sexes, like any duality, gives rise to conflict. And doubtless the winner will assume the status of absolute. But why should man have won from the start? It seems possible that women could have won the victory; or that the outcome of the conflict might never Woman free sxx been decided.

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