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Simone De Beauvoir on Engels and Freud

De Beauvoir on Freud

The tremendous advance accomplished by psychoanalysis over psychophysiology lies in the view that no factor becomes involved in the psychic life without having taken on human significance; it is not the body-object described by biologists that actually exists, but the body as lived by the subject. Woman is a female to the extent that she feels herself as such. There are biologically essential features that are not a part of her real, experienced situation: thus the structure of the egg is not reflected in it, but on the contrary an organ of no great biological importance, like the clitoris, plays in it a part of the first rank. It is not nature that defines woman; it is she who defines herself by dealing with nature on her own account in her emotional life.

An entire system has been built up in this perspective, which I do not intend to criticise as a whole, merely examining its contribution to the study of woman. It is not an easy matter to discuss psychoanalysis per se. Like all religions — Christianity and Marxism, for example — it displays an embarrassing flexibility on a basis of rigid concepts. Words are sometimes used in their most literal sense, the term phallus, for example, designating quite exactly that fleshy projection which marks the male; again, they are indefinitely expanded and take on symbolic meaning, the phallus now expressing the virile character and situation in toto. If you attack the letter of his doctrine, the psychoanalyst protests that you misunderstand its spirit; if you applaud its spirit, he at once wishes to confine you to the letter. The doctrine is of no importance, says one, psychoanalysis is a method; but the success of the method strengthens the doctrinaire in his faith. After all, where is one to find the true lineaments of psychoanalysis if not among the psychoanalysts? But there are heretics among these, just as there are among Christians and Marxists; and more than one psychoanalyst has declared that 'the worst enemies of psychoanalysis are the psychoanalysts'. In spite of a scholastic precision that often becomes pedantic, many obscurities remain to be dissipated. As Sartre and Merleau-Ponty have observed, the proposition 'Sexuality is coextensive with existence' can be understood in two very different ways; it can mean that every experience of the existent has a sexual significance, or that every sexual phenomenon has an existential import. It is possible to reconcile these statements, but too often one merely slips from one to the other. Furthermore, as soon as the 'sexual' is distinguished from the 'genital', the idea of sexuality becomes none too clear. According to Dalbiez, 'the sexual with Freud is the intrinsic aptitude for releasing the genital'. But nothing is more obscure than the idea of 'aptitude' — that is, of possibility — for only realisation gives indubitable proof of what is possible. Not being a philosopher, Freud has refused to justify his system philosophically; and his disciples maintain that on this account he is exempt from all metaphysical attack. There are metaphysical assumptions behind all his dicta, however, and to use his language is to adopt a philosophy. It is just such confusions that call for criticism, while making criticism difficult.

Freud never showed much concern with the destiny of woman; it is clear that he simply adapted his account from that of the destiny of man, with slight modifications. Earlier the sexologist Marañon had stated that 'As specific energy, we may say that the libido is a force of virile character. We wil say as much of the orgasm'. According to him, women who attain orgasm are 'viriloid' women; the sexual impulse is 'in one direction' and woman is only half way along the road. Freud never goes to such an extreme; he admits that woman's sexuality is evolved as fully as man's; but he hardly studies it in particular. He writes: 'The libido is constantly and regularly male in essence, whether it appears in man or in woman.' He declines to regard the feminine libido as having its own original nature, and therefore it will to him like a complex deviation from the human libido in general. This develops at first, he thinks, identically in the two sexes — each infant passes first through an oral phase that fixates it upon the maternal breast, and then through an anal phase; finally it reaches the genital phase, at which point the sexes become differentiated.

Freud further brought to light a fact the importance of which had not been fully appreciated: namely, that masculine erotism is definitely located in the penis, whereas in woman there are two distinct erotic systems: one the clitoral, which develops in childhood, the other vaginal, which develops only after puberty. When the boy reaches the genital phase, his evolution is completed, though he must pass from the auto-erotic inclination, in which pleasure is subjective, to the hetero-erotic inclination, in which pleasure is bound up with an object, normally a woman. This transition is made at the time of puberty through a narcissistic phase. But the penis will remain, as in childhood, the specific organ of erotism. Woman's libido, also passing through a narcissistic phase, will become objective, normally towards man; but the process be much wore complex, because woman must pass from clitoral pleasure to vaginal. There is only one genital stage for man, but there are two for woman; she runs a much greater risk of not reaching the end of her sexual evolution, of remaining at the infantile stage and thus of developing neuroses.

While still in the auto-erotic stage, the child becomes more or less strongly attached to an object. The boy becomes fixed on his mother and derises to identify himself with his father; this presumption terrifies him and he dreads mutilation at the hands of his father in punishment for it. Thus the castration complex springs from the Oedipus complex. Then aggressiveness towards the father develops, but at the same time the child interiorises the father's authority; thus the superego is built up in the child and censures his incestuous tendencies. These are repressed, the complex is liquidated, and the son is freed from his fear of his father, whom he has now installed in his own psyche under the guise of moral precepts.' The super-ego is more powerful in proportion as the Oedipus complex has been more marked and more rigorously resisted.

Freud at first described the little girl's history in a completely corresponding fashion, later calling the feminine form of the process the Electra complex; but it is clear that he defined it less in itself than upon the basis of his masculine pattern. He recognised a very important difference between the two, however: the little girl at first has a mother fixation, but the boy is at no time sexually attracted to the father. This fixation of the girl represents a survival of the oral phase. Then the child identifies herself with the father; but towards the age of five she discovers the anatomical difference between the sexes, and she reacts to the absence of the penis by acquiring a castration complex — she imagines that she has been mutilated and is pained at the thought. Having then to renounce her virile pretensions, she identifies herself with her mother and seeks to seduce the father. The castration complex and the Electra complex thus reinforce each other. Her feeling of frustration is the keener since, loving her father, she wishes in vain to be like him; and, inversely, her. regret strengthens her love, for she is able to compensate for her inferiority through the affection she inspires in her father. The little girl entertains a feeling of rivalry and hostility towards her mother. Then the super-ego is built up also in her, and the incestuous tendencies are repressed; but her super-ego is not so strong, for the Electra complex is less sharply defined than the Oedipus because the first fixation was upon the mother, and since the father is himself the object of the love that he condemns, his prohibitions are weaker than in the case of his son-rival. It can be seen that like her genital development the whole sexual drama is more complex for the girl than for her brothers. In consequence she, may be led to react to the castration complex by denying her femininity, by continuing obstinately to covet a penis and to identify herself with her father. This attitude will cause her to remain in the clitoral phase, to become frigid or to turn towards homosexuality.

The two essential objections that may be raised against this view derive from the fact that Freud based it upon a masculine model. He assumes that woman feels that she is a mutilated man. But the idea of mutilation implies comparison and evaluation. Many psychoanalysts today admit that the young girl may regret not having a penis without believing, however, that it has been removed from her body., and even this regret is not general. It could not arise from a simple anatomical comparison; many little girls, in fact, are late in discovering the masculine construction, and if they do, it is only by sight. The little boy obtains from his penis a living experience that makes it an object of pride to him, but this pride does not necessarily imply a corresponding humiliation for his sisters, since they know the masculine organ in its outward aspect only — this outgrowth, this weak little rod of flesh re them only with indifference, or even disgust. The little girl's covetousness, when it exists, results from a previous evaluation of virility. Freud takes this for granted, when it should be On the other hand, the concept of the Electra complex is very vague, because it is not supported by a basic description libido. Even in boys the occurrence of a definitely genital Oedipus complex is by no means general; but, apart from very few exceptions, it cannot be admitted that the father is a source of genital excitation for his young daughter. One of the great problems of feminine eroticism is that clitoral pleasure is localised; and it is only towards puberty that a number of erogenous zones develop in various parts of the body, along with the growth of vaginal sensation. To say, then, that in a child of ten the kisses and caresses of her father have an 'intrinsic aptitude' for arousing clitoral pleasure is to assert something that in most cases is nonsense. If it is admitted that the Electra complex has only a very diffuse emotional character, then the whole question of emotion is raised, and Freudianism does not help us in defining emotion as distinguished from sexuality. What deifies the father is by no means the feminine libido (nor is the mother deified by the desire she arouses in the son); on the contrary, the fact that the feminine desire (in the daughter) is directed towards a sovereign being gives it a special character. It does not determine the nature of its object; rather it is affected by the latter. The sovereignty of the father is a fact of social origin, which Freud fails to account for; in fact, he states that it is impossible to say what authority decided, at a certain moment in history, that the father should take precedence over the mother — a decision that, according to Freud, was progressive, but due to causes unknown.

"It could not have been patriarchal authority, since it is just this authority which progress conferred upon the father"
, as he puts it in his last work.

Adler took issue with Freud because he saw the deficiency of a system that undertook to explain human life upon the basis of sexuality alone; he holds that sexuality should be integrated with the total personality. With Freud all human behaviour seems to be the outcome of desire — that is, of the search for pleasure — but for Adler man appears to be aiming at certain goals; for the sexual urge he substitutes motives, purposes, projects. He gives so large a place to the intelligence that often the sexual has in his eyes only a symbolic value. According to his system, the human drama can be reduced to three elemental factors: in every individual there is a will to power, which, however, is accompanied by an inferiority complex; the resulting conflict leads the individual to employ a thousand ruses in a flight from reality — a reality with which he fears he may not be able to cope; the subject thus withdraws to some degree from the society of which he is apprehensive and hence becomes afflicted with the neuroses that involve disturbance of the social attitude. In woman the inferiority complex takes the form of a shamed rejection of her femininity. It is not the lack of the penis that causes this 'complex, but rather woman's total situation; if the little girl feels penis envy it is only as the symbol of privileges enjoyed by boys. The place the father holds in the family, the universal predominance of males, her own education — everything confirms her in her belief in masculine superiority. Later on, when she takes part in sexual relations, she finds a new humiliation in the coital posture that places woman underneath the man. She reacts through the 'masculine protest': either she endeavours to masculinise herself, or she makes use of her feminine weapons to wage war upon the male. Through maternity she may be able to find an equivalent of the penis in her child. But this supposes that she begins by wholly accepting her role as woman and that she assumes her inferiority. She is divided against herself much more profoundly than is the male.

I shall not enlarge here upon the theoretical differences that separate Adler and Freud nor upon the possibilities of a reconciliation; but this may be said: neither the explanation based upon the sexual urge nor that based upon motive is sufficient, for every urge poses a motive, but the motive is apprehended only through the urge — a synthesis of Adlerianism and Freudianism would therefore seem possible of realisation. In fact, Adler retains the idea of psychic causation as an integral part of his system when he introduces the concepts of goal and of fiality, and he is somewhat in accord with Freud in regard to the relation between drives and mechanism: the physicist always recognises determinism when he is concerned with conflict or a force of attraction. The axiomatic proposition held in common by all psychoanalysts is this: the human story is to be explained by the interplay of determinate elements. And all the psychoanalysts allot the same destiny to woman. Her drama is epitomised in the conflict between her 'viriloid' and her 'feminine' tendencies, the first expressed through the clitoral system, the second in vaginal erotism. As a child she identifies .self with her father; then she becomes possessed with a feeling of inferiority with reference to the male and is faced with a dilemma: either to assert her independence and become virilised — which, with the underlying complex of inferiority, induces a state of tension that threatens neurosis — or to find happy fulfilment in amorous submission, a solution that is facilitated by her love for the sovereign father. He it is whom she really seeks in lover or husband, and thus her sexual love is mingled with the desire to be dominated. She will find her recompense in maternity, since that will afford her a new kind of independence. This drama would seem to be endowed with an energy, dynamism, of its own; it steadily pursues its course through any and all distorting incidents, and every woman is passively swept along in it.

The psychoanalysts have had no trouble in finding empirical confirmation for their theories. As we know, it was possible for a long time to explain the position of the planets on the Ptolemaic system by adding to it sufficiently subtle complications; and by superposing an inverse Oedipus complex upon the Oedipus complex, by disclosing desire in all anxiety, success has been achieved in integrating with the Freudian system the very facts that appear to contradict its validity. It is possible to make out a form only against a background, and the way in which the form is apprehended brings out the background behind it in positive detail; thus, if one is determined to describe a special case in a Freudian perspective, one will encounter the Freudian schema behind it. But when a doctrine demands the indefinite and arbitrary multiplication of secondary explanations, when observation brings to light as many exceptions as instances conformable to rule, it is better to give up the old rigid framework. Indeed, every psychoanalyst today is busily engaged after his fashion in making the Freudian concepts less rigid and in attempting compromises. For example, a contemporary psychoanalyst [Baudouin] writes as follows: 'Wherever there is a complex, there are by definition a number of components ... The complex consists in the association of these disparate elements and not in the representation of one among them by the others.' But the concept of a simple association of elements is unacceptable, for the psychic life is not a mosaic, it is a single whole in every one of its aspects and we must respect that unity. This is possible only by our recovering through the disparate facts the original purposiveness of existence. If we do not go back to this source, man appears to be the battleground of compulsions and prohibitions that alike are devoid of meaning and incidental.

All psychoanalysts systematically reject the idea of choice and the correlated concept of value, and therein lies the intrinsic weakness of the system. Having dissociated compulsions and prohibitions from the free choice of the existent, Freud fails to give us an explanation of their origin — he takes them for granted. He endeavoured to replace the idea of value with that of authority; but he admits in Moses and Monotheism that he has no way of accounting for this authority. Incest, for example, is forbidden because the father has forbidden it — but why did he forbid it? It is a mystery. The super-ego interiorises, introjects commands and prohibitions emanating from an arbitrary tyranny, and the instinctive drives are there, we know not why: these two realities are unrelated because morality is envisaged as foreign to sexuality. The human unity appears to be disrupted, there is no thoroughfare from the individual to society; to reunite them Freud was forced to invent strange fictions, as in Totem and Taboo. Adler saw clearly that the castration complex could be explained only in social context; he grappled with the problem of valuation, but he did not reach the source in the individual of the values recognised by society, and he did not grasp that values are involved in sexuality itself, which led him to misjudge its importance.

Sexuality most certainly plays a considerable role in human life; it can be said to pervade life throughout. We have already learned from physiology that the living activity of the testes and the ovaries is integrated with that of the body in general. The existent is a sexual, a sexuate body, and in his relations with other existents who are also sexuate bodies, sexuality is in consequence always involved. But if body and sexuality are concrete expressions of existence, it is with referene to this that their significance can be discovered. Lacking this perspective, psychoanalysis takes for granted unexplained facts. For instance, we are told that the little girl is ashamed of urinating in a squatting position with her bottom uncovered — but whence comes this shame? And likewise, before asking whether the male is proud of having a penis or whether his pride is expressed in his penis, it is necessary to know what pride is and how the aspirations of the subject can be incarnated in an object. There is no need of taking sexuality as an irreducible datum, for there is in the existent a more original 'quest for being', of which sexuality is only one of the aspects. Sartre demonstrates this truth in L'Ètre et le néant, as does Bachelard in his works on Earth, Air, and Water. The psychoanalysts hold that the primary truth regarding man is his relation with his own body and with the bodies of his fellows in the group; but man has a primordial interest in the substance of the natural world which surrounds him and which he tries to discover in work, in play, and in all the experiences of the 'dynamic imagination'. Man aspires to be at one concretely with the whole world, apprehended in all possible ways. To work the earth, to dig a hole, are activities as original as the embrace, as coition, and they deceive themselves who see here no more than sexual symbols. The hole, the ooze, the gash, hardness, integrity are primary realities; and the interest they have for man is not dictated by the libido, but rather the libido will be coloured by the manner in which he becomes aware of them. It is not because it symbolises feminine virginity that integrity fascinates man; but it is his admiration for integrity that renders virginity precious. Work, war, play, art signify ways of being concerned with the world which cannot be reduced to any others; they disclose qualities that interfere with those which sexuality reveals. It is at once in their light and in the light of these erotic experiences that the individual exercises his power of choice. But only an ontological point of view, a comprehension of being in general, permits us to restore the unity of this choice.

It is this concept of choice, indeed, that psychoanalysis most vehemently rejects in the name of determinism and the 'collective unconscious'; and it is this unconscious that is supposed to supply man with prefabricated imagery and a universal symbolism. Thus it would explain the observed analogies of dreams, of purposeless actions, of visions of delirium, of allegories, and of human destinies. To speak of liberty would be to deny oneself the possibility of explaining these disturbing conformities. But the idea of liberty is not incompatible with the existence of certain constants. If the psychoanalytic method is frequently rewarding in spite of the errors in its theory, that is because there are in every individual case certain factors of undeniable generality: situations and behaviour patterns constantly recur, and the moment of decision flashes from a cloud of generality and repetition. 'Anatomy is destiny', said Freud; and this phrase is echoed by that of Merleau-Ponty: 'The body is generality.' Existence is all one, bridging the gaps between individual existents; it makes itself manifest in analogous organisms, and therefore constant factors will he found in the bonds between the ontological and the sexual. At a given epoch of history the techniques, the economic and social structure of a society, will reveal to all its members an identical world, and there a constant relation of sexuality to social patterns will exist; analogous individuals, placed in analogous conditions, will see analogous points of significance in the given circumstances. This analogy does not establish a rigorous universality, but it accounts for the fact that general types may be recognised in individual case histories.

The symbol does not seem to me to he an allegory elaborated by a mysterious unconscious; it is rather the perception of a certain significance through the analogue of the significant object. Symbolic significance is manifested in the same way to numerous individuals, because of the identical existential situation connecting all the individual existents, and the identical set of artificial conditions that all must confront. Symbolism did not come down from heaven nor rise up from subterranean depths — it has been elaborated, like language, by that human reality which is at once Mitsein and separation; and this explains why individual invention also has its place, as in practice psychoanalysis has to admit, regardless of doctrine. Our perspective allows us, for example, to understand the value widely accorded to the penis.' It is impossible to account for it without taking our departure from an existential fact: the tendency of the subject towards alienation. The anxiety that his liberty induces in the subject leads him to search for himself in things, which is a kind of flight from himself. This tendency is so fundamental that immediately after weaning, when he is separated from the Whole, the infant is compelled to lay hold upon his alienated existence in mirrors and in the gaze of his parents. Primitive people are alienated in mana, in the totem; civilised people in their individual souls, in their egos, their names, their property, their work. Here is to be found the primary temptation to inauthenticity, to failure to be genuinely oneself. The penis is singularly adapted for playing this role of 'double' for the little boy — it is for him at once a foreign object and himself; it is a plaything, a doll, and yet his own flesh; relatives and nurse-girls behave towards it as if it were a little person. It is easy to see, then, how it becomes for the child 'an alter ego ordinarily more artful, more intelligent, and more .ever than the individual'. [Alice Balint] The penis is regarded by the subject as at once himself and other than himself, because the functions of urination and later of erection are processes midway between the voluntary and involuntary, and because it is a capricious and as it were a foreign source of pleasure that is felt subjectively. The individual's specific transcendence takes concrete form in the penis and it is a source of pride. Because the phallus is thus set apart, man can bring into integration with his subjective individuality the life that overflows from it. It is easy to see, then, that the length of the penis, the force of the urinary jet, the strength of erection and ejaculation become for him the measure of his own worth . [I have been told of peasant children amusing themselves in excremental competition; the one who produced the most copious and solid faeces enjoyed a prestige unmatched by any other form of success, whether in games or even in fighting. The faecal mass here plays the same part as the penis — there is alienation in both cases.]

Thus the incarnation of transcendence in the phallus is a constant; and since it is also a constant for the child to feel himself transcended that is to say, frustrated in his own transcendence by the father — we therefore continually come upon the Freudian idea of the 'castration complex'. Not having that alter ego, the little girl is not alienated in a material thing and cannot retrieve her integrity. On this account she is led to make an object of her whole self, to set up herself as the Other. Whether she knows that she is or is not comparable with boys is secondary; the important point is that, even if she is unaware of it, the absence of the penis prevents her from being conscious of herself as a sexual being. From this flow many consequences. But the constants I have referred to do not for all that establish a fixed destiny the phallus assumes such worth as it does because it symbolises a dominance that is exercised in other domains. If woman should succeed in establishing herself as subject, she would invent equivalents of the phallus; in fact, the doll, incarnating the promise of the baby that is to come in the future can become a possession more precious than the penis." There are matrilineal societies in which the women keep in their possession the masks in which the group finds alienation; in such societies the penis loses much of its glory. The fact is that a true human privilege is based upon the anatomical privilege only in virtue of the total situation. Psychoanalysis can establish its truths only in the historical context.

Woman can be defined by her consciousness of her own femininity no more satisfactorily than by saying that she is a female, for she acquires this consciousness under circumstances dependent upon the society of which she is a member. Interiorising the unconscious and the whole psychic life, the very language of psychoanalysis suggests that the drama of the individual unfolds within him — such words as cotnplex, tendency, and so on make that implication. But a life is a relation to the world, and the individual defines himself by making his own choices through the world about him. We must therefore turn towards the world to find answers for the questions we are concerned with. In particular psychoanalysis fails to explain why woman is the Other. For Freud himself admits that the prestige of the penis is explained by the sovereignty of the father, and, as we have seen, he confesses that he is ignorant regarding the origin of male supremacy.

We therefore decline to accept the method of psychoanalysis, without rejecting en bloc the contributions of the science or denying the fertility of some of its insights. In the first place, we do not limit ourselves to regarding sexuality as something given. The insufficiency of this view is shown by the poverty of the resulting descriptions of the feminine libido; as I have already said, the psychoanalysts have never studied it directly, but only in taking the male libido as their point of departure. They seem to ignore the fundamental ambivalence of the attraction exerted on the female by the male. Freudians and Adlerians explain the anxiety felt by the female confronted by the masculine sex as being the inversion of a frustrated desire. Stekel saw more clearly that an original reaction was concerned, but he accounts for it in a superficial manner. Woman, he says, would fear decoration, penetration. pregnancy, and pain, and such fear would restrain her desire — but this explanation is too rational. Instead of holding that her desire is disguised in anxiety or is contested by fear, we should regard as an original fact this blending of urgency and apprehension which is female desire: it is the indissoluble synthesis of attraction and repulsion that characterises it. We may note that many female animals avoid copulation even as they are soliciting it, and we are tempted to accuse them of coquetry or hypocrisy; but it is absurd to pretend to explain primitive behaviour. patterns by asserting their similarity to complex modes of conduct. On the contrary, the former are in truth at the source of the attitudes that in woman are called coquetry and hypocrisy. The notion of a 'passive libido' is baffling, since the libido has been defined, on the basis of the male, as a drive, an energy; but one would do no better to hold the opinion that a light could be at once yellow and blue — what is needed is the intuition of green. We would more fully encompass reality if instead of defining the libido in vague terms of 'energy' we brought the significance of sexuality into relation with that of other human attitudes — taking, capturing, eating, making, submitting, and so forth; for it is one of the various modes of a bending an object. We should study also the qualities of the erotic object as it presents itself not only in the sexual act but also to observation in general. Such an investigation extends beyond the frame of psychoanalysis, which assumes eroticism as irreducible.

Furthermore, I shall pose the problem of feminine destiny quite otherwise: I shall place woman in a world of values and give her behaviour a dimension of liberty. I believe that she has the power to choose between the assertion of her transcendence and her alienation as object; she is not the plaything of contradictory drives; she devises solutions of diverse values in the ethical scale. Replacing value with authority, choice with drive, psychoanalysis offers an Ersatz, a substitute for morality — the concept of normality. This concept is certainly most useful in therapeutics, but it has spread through psychoanalysis in general to a disquieting extent. The descriptive schema is proposed as a law; and most assuredly a mechanistic psychology cannot accept the notion of moral invention; it can in strictness render an account of the less and never of the more; in strictness it can admit of checks, never of creations. If a subject does not show in his totality the development considered as normal, it will be said that his development has been arrested, and this arrest will be interpreted as a lack, a negation, but never as a positive decision. This it is, among other things, that makes the psychoanalysis of great men so shocking: we are told that such and such a transference, this or that sublimation, has not taken place in them; it is not suggested that perhaps they have refused to undergo the process, perhaps for good reasons of their own; it is not thought desirable to regard their behaviour as possibly motivated by purposes freely envisaged; the individual is always explained through ties with his past and not in respect to a future towards which he projects his aims. Thus the psychoanalysts never give as more than an inauthentic picture, and for the inauthentic there can hardly be found any other criterion than normality. Their statement of the feminine destiny is absolutely to the point in this connection. In the sense in which the psychoanalysts understand the term, 'to identify oneself' with the mother or with the father is to alienate oneself in a model, it is to prefer a foreign image to the spontaneous manifestation of one' own existence, it is to play at being. Woman is shown to us as entice by two modes of alienation. Evidently to play at being a man will be for her a source of frustration; but to play at being a woman is also a delusion: to be a woman would mean to be the object, the Other — and the Other nevertheless remains subject in the midst of her resignation.

The true problem for woman is to reject these flights from reality and seek fulfilment in transcendence. The thing to do, then, is to see what possibilities are opened up for her through what are called the virile and the feminine attitudes. When a child takes the road indicated by one or the other of its parents, it may be because the child freely takes up their projects; its behaviour may be the result of a choice motivated by ends and aims. Even with Adler the will to power is only an absurd kind of energy; he denominates as 'masculine protest' every project involving transcendence. When a little girl climbs trees it is, according to Adler, just to show her equality with boys; it does not occur to him that she likes to climb trees. For the mother her child is something other than an 'equivalent of the penis'. To paint, to write, to engage in politics — these are not merely 'sublimations'; here we have aims that are willed for their own sakes. To deny it is to falsify all human history.

De Beauvoir on Engels

THE theory of historical materialism has brought to light some most important truths. Humanity is not an animal species, it is a historical reality. Human society is an antiphysis — in a sense it is against nature; it does not passively submit to the presence of nature but rather takes over the control of nature on its own behalf. This arrogation is not an inward, subjective operation; it is accomplished objectively in practical action.

Thus woman could not be considered simply as a sexual organism, for among the biological traits, only those have importance that take on concrete value in action. Woman's awareness of herself is not defined exclusively by her sexuality: it reflects a situation that depends upon the economic organisation of society, which in turn indicates what stage of technical evolution mankind has attained. As we have seen, the two essential traits that characterise woman, biologically speaking, are the following: her grasp upon the world is less extended than man's, and she is more closely enslaved to the species.

But these facts take on quite different values according to the economic and social context. In human history grasp upon the world has never been defined by the naked body: the hand, with its opposable thumb, already anticipates the instrument that multiplies its power; from the most ancient records of prehistory, we see man always as armed. In times when heavy dubs were brandished and wild beasts held at bay, woman's physical weakness did constitute a glaring inferiority: if the instrument required strength slightly beyond that at woman's disposal, it was enough to make her appear utterly powerless. But, on the contrary, technique may annul the muscular inequality of man and woman: abundance makes for superiority only in the perspective of a need, and to have too much is no better than to have enough. Thus the control of many modern machines requires only a part of the masculine resources, and if the minimum demanded is not above the female's capacity, she becomes, as far as this work is concerned, man's equal. Today, of course, vast displays of energy can be controlled by pressing a button. As for the burdens of maternity, they assume widely varying importance according to the customs of the country: they are crushing if the woman is obliged to undergo frequent pregnancies and if she is compelled to nurse and raise the children without assistance; but if she procreates voluntarily and if society comes to her aid during pregnancy and is concerned with child welfare, the burdens of maternity are light and can be easily offset by suitable adjustments in working conditions.

Engels retraces the history of woman according to this perspective in The Origin of the Family, Private Property, and the State, showing that this history depended essentially on that of techniques. In the Stone Age, when the land belonged in common to all members of the clan, the rudimentary character of the primitive spade and hoe limited the possibilities of agriculture, so that woman's strength was adequate for gardening. In this primitive division of labour, the two sexes constituted in a way two classes, and there was equality between these classes. While man hunts and fishes, woman remains in the home; but the tasks of domesticity include productive labour — making pottery, weaving, gardening — and in consequence woman plays a large part in economic life. Through the discovery of copper, tin, bronze, and iron, and with the appearance of the plough, agriculture enlarges its scope, and intensive labour is called for in clearing woodland and cultivating the fields. Then man has recourse to the labour of other men, whom he reduces to slavery. Private property appears: master of slaves and of the earth, man becomes the proprietor also of woman. This was

"the great historical defeat of the feminine sex"

It is to be explained by the upsetting of the old division of labour which occurred in consequence of the invention of new tools.

"The same cause which had assured to woman the prime authority in the house — namely, her restriction to domestic duties — this same cause now assured the domination there of the man; for woman's housework henceforth sank into insignificance in comparison with man's productive labour — the latter as everything, the former a trifling auxiliary."
Then maternal authority gave place to paternal authority , property being inherited from father to son and no longer from woman to her clan. Here we see the emergence of the patriarchal family founded upon private property. In this type of family woman is subjugated. Man in his sovereignty indulges himself in sexual caprices, among others — he fornicates with slaves or courtesans or he practises polygamy. Wherever the local customs make reciprocity at all possible, the wife takes revenge through infidelity — marriage finds its natural fulfilment in adultery. This is woman's sole defence against the domestic slavery in which she is bound; and it is this economic oppression that gives rise to the social oppression to which she is subjected. Equality cannot be re-established until the two sexes enjoy equal rights in law; but this enfranchisement requires participation in general industry by the whole female sex.

"Woman can be emancipated only when she can take part on a large social scale in production and is engaged in domestic work only to an insignificant degree. And this has become possible only in the big industry of modern times, which not only admits of female labour on a grand scale but even formally demands it."

Thus the fate of woman and that of socialism are intimately bound up together, as is shown also in Bebel's great work on woman. 'Woman and the proletariat,' he says, 'are both downtrodden.' Both are to be set free through the economic development consequent upon the social upheaval brought about by machinery. The problem of woman is reduced to the problem of her capacity for labour. Puissant at the time when techniques were suited to her capabilities, dethroned when she was no longer in a position to exploit them, woman regains in the modern world her equality with man. It is the resistance of the ancient capitalistic paternalism that in most countries prevents the concrete realisation of this equality; it will be realised on the day when this resistance is broken, as is the fact already in the Soviet Union, according to Soviet propaganda. And when the socialist society is established throughout the world, there will no longer be men and women, but only workers on a footing of equality.

Although this chain of thought as outlined by Engels marks an advance upon those we have been examining, we find it disappointing — the most important problems are slurred over. The turning-point of all history is the passage from the regime of community ownership to that of private property, and it is in no wise indicated how this could have come about. Engels himself declares in The Origin of the Family that 'at present we know nothing about it'; not only is he ignorant of the historical details: he does not even suggest any interpretation. Similarly, it is not clear that the institution of private property must necessarily have involved the enslavement of women. Historical materialism takes for granted facts that call for explanation: Engels assumes without discussion the bond of interest which ties man to property; but where does this interest, the source of social institutions, have its own source? Thus Engels's account remains superficial, and the truths that he does reveal are seemingly contingent, incidental. The fact is that we cannot plumb their meaning without going beyond the limits of historical materialism. It cannot provide solutions for the problems we have raised, because these concern the whole man and not that abstraction : Homo oeconomicus.

It would seem clear, for example, that the very concept of personal possession can be comprehensible only with reference to the original condition of the existent. For it to appear, there must have been at first an inclination in the subject to think of himself as basically individual, to assert the autonomy and separateness of his existence. We can see that this affirmation would have remained subjective, inward, without validity as long as the individual lacked the practical means for carrying it out objectively. Without adequate tools, he did not sense at first any power over the world, he felt lost in nature and in the group, passive, threatened, the plaything of obscure forces; he dared to think of himself only as identified with the clan: the totem, mana, the earth e group realities. The discovery of bronze enabled man, in the experience of hard and productive labour, to discover himself as creator; dominating nature, he was no longer afraid of it, and in the faceof obstacles overcome he found courage to see himself as an autonomous active force, to achieve self-fulfilment as an individual.'

    [footnote:] Gaston Bachelard in La Terre et les rêveries de fa volonté makes among others a suggestive study of the blacksmith. He shows how man, through the hammer and the anvil, asserts himself and his individuality. 'The blacksmith's instant is an instant at once well marked off and magnified. It promotes the worker to the mastery of time, through the forcefulness of an instant' (P. 142); and farther on: 'The man at the forge accepts the challenge of the universe arrayed against him.'

But this accomplishment would never have been attained had not man originally willed it so; the lesson of work is not inscribed upon a passive subject: the subject shapes and masters himself in shaping and mastering the land.

On the other hand, the affirmation of the subject's individuality is not enough to explain property: each conscious individual through challenge, struggle, and single combat can endeavour to raise himself to sovereignty. For the challenge to have taken the form of potlatch or ceremonial exchange of gifts — that is, of an economic rivalry — and from this point on for first the chief and then the members of the clan to have laid claim to private property, required that there should be in man another original tendency. As we have seen in the preceding chapter, the existent succeeds in finding himself only in estrangement, in alienation; he seeks through the world to find himself in some shape, other than himself, which he makes his own. The clan encounters its own alienated existence in the totem, the mana, the terrain it occupies; and when the individual becomes distinguished from the community, he requires a personal incarnation. The mana becomes individualised in the chief, then in each individual; and at the same time each person tries to appropriate a piece of land, implements, crops. Man finds himself in these goods which are his because he has previously lost himself in them; and it is therefore understandable that he places upon them a value no less fundamental than upon his very life. Thus it is that man's interest in his property becomes an intelligible relation. But we see that this cannot be explained through the tool alone: we must grasp in its entirety the attitude of man wielding the tool, an attitude that implies an ontological substructure, a foundation in the nature of his being.

On the same grounds it is impossible to deduce the oppression of woman from the institution of private property. Here again the inadequacy of Engels's point of view is obvious. He saw clearly that woman's muscular weakness became a real point of inferiority only in its relation to the bronze and iron tool; but he did not see that the limitations of her capacity for labour constituted in themselves a concrete disadvantage only in a certain perspective. It is because man is a being of transcendence and ambition that he projects new urgencies through every new tool: when he had invented bronze implements, he was no longer content with gardens — he wanted to clear and cultivate vast fields. And it was not from the bronze itself that this desire welled up. Woman's incapacity brought about her ruin because man regarded her in the perspective of his project for enrichment and expansion. And this project is still not enough to explain why she was oppressed; for the division of labour between die sexes could have meant a friendly association. If the original relation between a man and his fellows was exclusively a relation of friendship, we could not account for any type of enslavement; but no, this phenomenon is a result of the imperialism of the human consciousness, seeking always to exercise its sovereignty in objective fashion. If the human consciousness had not included the original category of the Other and an original aspiration to dominate the Other, the invention of the bronze tool could not have caused the oppression of woman.

No more does Engels account for the peculiar nature of this oppression. He tried to reduce the antagonism of the sexes to class conflict, but he was half-hearted in the attempt; the thesis is simply untenable. It is true that division of labour according to sex and the consequent oppression bring to mind in some ways the division of society by classes, but it is impossible to confuse the two. For one thing, there is no biological basis for the separation of classes. Again, the slave in his toil is conscious of himself as opposed to his master; and the proletariat has always put its condition to the test in revolt, thereby going back to essentials and constituting a threat to its exploiters. And what it has aimed at is its own disappearance as a class. I have pointed out in the Introduction how different woman's situation is, particularly on account of the community of life and interests which entails her solidarity with man, and also because he finds in her an accomplice; no desire for revolution dwells within her, nor any thought of her own disappearance as a sex — all she asks is that certain sequels of sexual differentiation be abolished.

What is still more serious, woman cannot in good faith be regarded simply as a worker; for her reproductive function is as important as her productive capacity, no less in the social economy than in the individual life. In some periods, indeed, it is more useful to produce offspring than to plough the soil. Engels slighted the problem, simply remarking that the socialist community would abolish the family — certainly an abstract solution. We know how often and how radically Soviet Russia has had to change its policy on the family according to the varying relation between the immediate needs of production and those of re-population. But for that matter, to do away with the family is not necessarily to emancipate woman. Such examples as Sparta and the Nazi regime prove that she can be none the less oppressed by the males, for all her direct attachment to the State.

A truly socialist ethics, concerned to uphold justice without suppressing liberty and to impose duties upon individuals without abolishing individuality, will find most embarrassing the problems posed by the condition of woman. It is impossible simply to equate gestation with a task, a piece of work, or with a service, such as military service. Woman's life is more seriously broken in upon by a demand for children than by regulation of the citizen's employment no state has ever ventured to establish obligatory copulation. In the sexual act and in maternity not only time and strength but also essential values are involved for woman. Rationalist materialism tries in vain to disregard this dramatic aspect of sexuality; for it is impossible to bring the sexual instinct under a code of regulations. Indeed, as Freud said, it is not sure that it does not bear within itself a denial of its own satisfaction. What is certain is that it does not permit of integration with the social, because there is in eroticism a revolt of the instant against time, of the individual against the universal. In proposing to direct and exploit it, there is risk of killing it, for it is impossible to deal at will with living spontaneity as one deals at will with inert matter; and no more can it be obtained by force, as a privilege may be.

There is no way of directly compelling woman to bring forth: all that can be done is to put her in a situation where maternity is for her the sole outcome — the law or the mores enjoin marriage, birth control and abortion are prohibited, divorce is forbidden. These ancient patriarchal restraints are just what Soviet Russia has brought back today; Russia has revived the paternalistic concepts of marriage. And in doing so, she has been induced to ask woman once more to make of herself an erotic object: in a recent pronouncement female Soviet citizens were requested to pay careful attention to their garb, to use make-up, to employ the arts of coquetry in holding their husbands and fanning the flame of desire. As this case shows clearly, it is impossible to regard woman simply as a productive force: she is for man a sexual partner, a reproducer, an erotic object — an Other through whom he seeks himself. In vain have the totalitarian or authoritative regimes with one accord prohibited psychoanalysis and declared that individual, personal drama is out of order for citizens loyally integrated with the community; the erotic experience remains one in which generality is always regained by an individuality. And for a democratic socialism in which classes are abolished but not individuals, the question of individual destiny would keep all its importance — and hence sexual differentiation would keep all its importance. The sexual relation that joins woman to man is not the same as that which he bears to her; and the bond that unites her to the child is sui generis, unique. She was not created by the bronze tool alone; and the machine tool alone will not abolish her. To claim for her every right, every chance to be an all-round human being does not mean that we should be blind to her peculiar situation. And in order to comprehend we must look beyond the historical materialism that man and woman no more than economic units.

So it is that we reject for the same reasons both the sexual monism of Freud and the economic monism of Engels. A psychoanalyst will interpret the claims of woman as phenomena of the 'masculine protest'; for the Marxist, on the contrary, her sexuality only expresses her economic situation in more or less complex, roundabout fashion. But the categories of 'clitorid' and 'vaginal', like the categories of 'bourgeois or proletarian', are equally inadequate to encompass a concrete woman. Underlying all individual drama, as it underlies the economic history of mankind, there is an existentialist foundation that alone enables us to understand in its unity that particular form of being which we call a human life. The virtue of Freudianism derives from the fact that the existent is a body: what he experiences as a body confronted by other bodies expresses his existential situation concretely. Similarly, what is true in the Marxian thesis is that the ontological aspirations — the projects for becoming — of the existent take concrete form according to the material possibilities offered, especially those opened up by technological advances. But unless they are integrated into the totality of human reality, sexuality and technology alone can explain nothing. That is why in Freud the prohibitions of the super-ego and the drives of the ego appear to be contingent, and why in Engels's account of the history of the family the most important developments seem to arise according to the caprices of mysterious fortune. In our attempt to discover woman we shall not reject certain contributions of biology, of psychoanalysis, and of historical materialism; but we shall hold that the body, the sexual life, and the resources of technology exist concretely for man only in so far as he grasps them in the total perspective of his existence. The value of muscular strength, of the phallus, of the tool can be defined only in a world of values; it is determined by the basic project through which the existent seeks transcendence.

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